CLAIRVOYANCE 



J.C.F.GRUMBINE 




Class. 



'X •} .'..' 



Book. 



Copyright]^". 



19 4 



COPYRIGHT DEPOSIT. 



CLAIRVOYANCE 



THE SYSTEM OF PHILOSOPHY 
CONCERNING THE DIVINITY 
OF CLAIRVOYANCE 

< ALSO A TREATISE ON 

Divination and Crystal Reading 

BY 

J. C. F. GRUMBINE 

President of '' The College of Divine Sciences and Realization'' 

and Author of '' The System of Philosophy 

Concerning Divinity '' 



THIRD EDITION 



Published by the Ordeb of the White Rose 

Boston, Mass., 1904 



THE LfB^Afsy OF 
One Gopy RFoawr 

m. J 1904 

CLASS CI XXa Wo. 
COPY 8. 






Entered according to an Act of Congress, in the year 1904 

By J. C. F. ORUHBINE 

in the Office of the Librarian of Congress at 

Washington, D. C. 

Rights of Translation Reserved 



THE POWELL PRESS 
Cambridge, Mass. 



CONTENTS 

LESSON I. 
Clairvoyance, Its Definition and Office 

LESSON IL 

Clairvoyance, Its Nature and Law of Manifestation 
AND Expression. The Trance 

LESSON III. 
Consciousness. 

LESSON IV. 

Clairvoyance and Intuition Compared and Correlated 

LESSON V. 
The Spirit I^imited in Matter 

LESSON VI. 

The Science of Optics, Materially and Spiritually 
Considered 

LESSON VII. 
Vibrations, Their Law in Relation to Light and Sight 

LESSON VIII. 

Spirit in Relation to Time and Space. The Sphere 
AND Office of Matter 



LESSON IX. 

Spirit in Relation to Control. The Uses of Mag- 
netism AND Electricity. Hypnotism 

LESSON X. 
Color, Its Definition and Meaning 

LESSON XL 

Clairvoyance and Consciousness in Relation to the 
Spiritual Perception 

LESSON XII. 

How THE Sensitive is Unfolded in Clairvoyance. The 
Spirit's Laboratory 

LESSON XIIL 
The Highest Aspect of Clairvoyance 

LESSON XIV. 
Crystal Reading. Divination ! 



PUBLISHER'S NOTE TO THE THIRD EDITION. 

THIS work is both novel and unique in its subject-matter 
as well as in the treatment of it. It is original, inasmuch as 
it marks a new era in metaphysics and spiritual science. It 
is a book within a book. It is one of a series or Teachings 
which form, as the author sees fit to name it ''The System of 
Philosophy Concerning Divinity/' of which ''The Philosophy 
concerning the Divinity of Clairvoyance or the Perception '' is 
the second one of the series. Collectively, these Teachings 
establish a rationale of Divinity. The author is a seer; and 
while the philosophy herein declared and taught will satisfy 
the needs of those who recognize spirit, the spiritual nature 
and the spiritual life of the world, its merits will and must 
stand the test of the invisible yet omnipotent spirit which 
shapes civilization and evolves consciousness. 

There is a growing faith in the Divinity of man and his 
potential functions. Supernaturalism as theologically con- 
ceived is scientifically absurd, but re-defined, that is, given 
a spiritual and not a dogmatic interpretation, heralds the 
reality of the spiritual world and its unchanging law. Pheno- 
mena and noumena are correlative and coexistent in the 
sphere of causality. All is law, the embodiment and expres- 
sion of law. 

The time will come when churchmen, like Professor Drum- 
mond and Lyman Abbott, will not be sacrificed upon the altar 
where the saintly son of man inspired their works in his name- 
England, Europe and the United States have paid dearly, 
they will yet pay more dearly, for the blood of a consecrated 
liberahsm. The wine press is still red with the fruitage of a 
fading century and the new age is framing a cross on Golgotha 



for the prophets of future generations. Still the Voice in the 
Wilderness will not cease its celestial monotone. The prophet 
has his mission, he must sow the seed, whatever the world may 
care for the harvest. It is destiny, it is Divinity. 

Speaking of this omnipresent law of the human conscious- 
ness, a reformer of note has written: "The inspired men are 
few. Whence their emanation, where and how they got their 
power, and by what rule they hved, moved, and h^d their 
being, we know not. There is no explication to their lives. 
They rose from shadow and they went in mist. We see them, 
feel them, but we know them not. They came, God's word 
upon their lips ; they did their work, God's mantle about them ; 
and they passed away, God's holy light between the world and 
them, leaving behind a memory, half mortal and half myth. 
From the first to the last they were the creations of some 
special Providence, baffling the wit of man to fathom, de- 
feating the machinations of the world, the flesh and the devil, 
and, their work done, passing from the scene as mysteriously 
as they had come upon it." 

So is it, and so it will ever be, while their vision and work 
leaven and idealize society. It is this law which the author 
of this book seeks to make clear and, quite naturally, to prove 
that man is the oracle of the Divine Presence. 

The reason why this book was published first is that man 
needs Ught. It will prepare the student for the other volumes 
of this system of Philosophy. 



INTRODUCTION. 

These Teachings constitute one of a series. It forms a 
rationale or system of instruction for the unfoldment of the 
spiritual power (the natural endowment of all souls), com- 
monly designated Clairvoyance. The System of Philosophy 
is the simple solution of the question of human clairvoyance. 
These Teachings are neither abnormal nor unnatural in origin. 
They appeal to the reason and are the corollary of Nature's 
Laws and Causation. They emanate from the sphere of 
illumination. 

Inspiration may be misunderstood, even denied, yet it is 
the most natural force in the world. Were it otherwise, it 
could not be. All thought is inspiration in character, source 
and end, and when truly analyzed establishes not only 
a priori knowledge but the eternality of spirit. Thought 
really is spirit vibration, and has its source, not in the brain, 
nor in any of its agencies, or subordinate instrumentalities, 
but in spirit. To understand this, it must be realized that i 
-even organism has its origin in spirit. This we can both afl&rm 
and prove, for the soul is the basis, as it is the law, of all its 
functions. Organism and organs pre- suppose their spiritual 
prototype. Man as an entity, immured in matter, is to be 
analyzed spiritually as well as materially; he is to be con- 
sidered, not as an inverted pyramid, but in his true relation 
to what he is, as well as what he manifests, that is, what is 
externaUzed. Organism is what it is, because soul is what 
it is. Never is man what he is because organism is what it 
is. Spirit, the organizer and seat of intelHgence makes not 
only organism but organization possible. Thus the brain is 



ac*ed upon never does it act per se. Thus organism obeys, 
never does it govern, spirit. The brain demonstrates the 
existence of spirit, not its evolution or involution. Its office 
is to manifest spirit as a mirror reflects the image of a form» 
In itself it is non-existent, non-creative, non-evolutionary. 
Thought shines through it as light through a lens. The 
brain neither creates nor produces thought — it but reflects it. 

Thought as the effect of spirit is two-fold in its mode of 
manifestation. Always remember it is of and from spirit, 
whether it be on this plane or another, incarnate or excarnate, 
as the words are generally understood. Experience is thought 
understood. It is more than demonstration. Tuition is ex- 
perience; intuition is divine inspiration. Tuition is inspira- 
tion realized. A line of demarcation should be drawn 
between intuition and inspiration as universally or philosophi- 
cally interpreted and understood. Intuition is the source of 
truth from within — this we designate Divine Inspiration* 
Inspiration is thought from a spirit or from spirits in or out 
of the material form. When in the mortal form such inspi- 
ration is called telepathy or thought transferrence, and is 
often induced by suggestion and hpynotism. When not so 
induced, it is the direct or indirect transferrence of thought 
from plane to plane, through medial and harmonial con- 
ditions. 

That inspiration is possible to-day, as it was demonstrable 
throughout the history of the past, evidence of a various kind 
could be cited, all of which is unnecessary when the soiu-ce 
of thought as interpreted by the true System of Divinity is 
fully understood. 

Every act, as every thread in a shuttle that moves to and 
fro in the loom of life, forms the character of our spiritual 



being. This is the lesson of error, the aim of evil, that pos- 
sessed of being, the spirit should rise into its final expression, 
its apotheosis. 

The exercise of each organ, nerve function, sense, faculty, 
perception of being, is for one purpose. All subordinate or 
collateral aims pay tribute to this purpose. It shines as the 
day star when all other orbs of light are destoyed. It towers 
as a flame, unquenchable and divine, when all other fires 
within the bosom are extinguished. It attracts as it fashions 
the soul in every plane and sphere, and it is the light that 
lighteth everyone that cometh into the world. It is the light 
of Divinity that unrolls the shadow of life and death, truth 
and error, love and evil, in relative spheres of expression. It 
is the interpretation of the unchanging Law, of the Logos of 
religion, of the xmspoken word of Mystics, of the knowledge 
of Science. It is, it governs being. It is God. All success, 
material and spiritual, must be one with it or it fails in its 
ideals. No superficial planes or height of being will avail to 
make it other than a consuming flame when shadows play in 
its aureole. Civilization, progress, history, are measured by 
it. It is the absolute standard of light. 

As science is evidenced by demonstration, so Divinity is 
evidenced by consciousness. 

As all drops of rain, as all springs, creeks and rivers are sub- 
ject to the law of the specific gravity of their elements and all 
tend to equipoise, so souls, in segregation and schools, move 
toward one end and one affinitization. Reality dictates the 
modes of spirit and psychic manifestation and expression. 
Life in every plane and sphere is harmonial and the exact 
illustration of the numerals in mathematical relations. Geom- 
etry is the exponent of the souFs progress in the light of the 



square, triangle, star or double triangle and circle, as algebra 
is the interpretation of time and motion. Thus matter serves 
spirit and both reflect and obey the law that geometrizes 
mathematics. Mathematics illustrates Religion as Science 
evidences Inspiration.* When either mathematics or inspi- 
ration is comprehended, or when its law of relation is per- 
ceived, the conflict between spirit and matter, religion and 
science, spiritualism and materialism, is at end, their integ- 
rity of essence and form will then be perceived and established. 
All thought in forms of tuition, intuition or divine inspi- 
ration, in outward symbols of manifestation and expression 
are predicates of the soul's progress. Progress means literally 
'Agoing forth,'' and the path of life is literally egress from the 
night of ignorance and unconsciousness (and we use the word 
as expressing a degree of light and knowledge) into the day 
of truth, and hence illumination or the attainment of Divinity 
or spiritual realization. Thus manifestation and expression 
of spirit are for this purpose and this purpose only. Culture 
must then be radical, spiritual, as well as artistic, social and 
political, if it shall fulfill the end of Being. Education must 
be comprehensive, must include the science of the soul as well 
as matter, must include the philosophy of inspiration, as 
Divinity teaches and reveals it, as well as sensuous knowledge, 
it must reach in as well as out for the surpassing light of the 
eternal self, if it is to lead mankind to a real height or an abso- 
lute attainment of spirit. To exist is not to live, as to die 
is not to reach oblivion or Heaven. Life is consciousness of 
duty and of duty obeyed and done. Thus all efforts for un- 
foldment should advance the spirit one degree nearer to 

*The student will read profitably the luminous work on "Geome- 
try and Faith" by Dr. Hill, late President of Harvard University. 



Divinity. Hence, all attempt to confer with the denizens of 
another world should be for higher understanding of the Law 
of Being. Every aspiration for spiritual or medial advance- 
ment, for the practical understanding and use of adeptship, 
whether of the mental or material phase should be for the pur- 
pose of reaHzing Divinity, of leading mankind to a knowledge 
of the truth. 

Let it not come to pass in this century, as it was written 
of the first when the humble Nazarene walked the earth, 
"The hght shone into the darkness but the darkness appre- 
hended it not;'' rather, let it be said ^'The exceeding glory 
of the light shone through them, so that men felt it to be good 
to be with them.'' This is the light which is revealed in the 
unf oldment of clairvoyance the philosophy of which shall here 
be taught. Enter the temple of the spirit without fear, with 
clean hearts, and bow at the shrine where Love dictates her 
inspiration, and as each lesson is given, inbreathe its inspi- 
rations and gradually the veils will lift from the outward eyes 
and the condition that conceals the spirit, even angels, 
aye, God, will be removed and you will be privileged to see 
with the eye of omniscience, the all seeing eye. May the sym- 
bol of the "White Rose" teach you that angel love will lead 
you from above as it will inspire you from within until all 
things are fulfilled. 

The Order of the White Rose. 



SPIRITISM AND DIVINITY. 
J. C. F. Grumbine. 

The following extract of a lecture printed in the Banner of 
Light (July 9, 1904), defines 'the difference between Spiritism 
and the System of Philosophy Concerning Divinity. Mr. 
Grumbine advocates the independent realization of Divinity 
and so has advanced the cause of pure Spiritualism and 
Theosophy. 

" The spirit is universal. A spirit is personal. The spirit 
obtains and is immanent in all spirits. Spirits could not exist 
for one moment without spirit. The personal spirit lives, 
moves and has its being in the universal spirit. This dis- 
tinction is important to realize, for it lies at the basis of the 
spiritualistic and the spiritual movement. If there is any 
Ufe, power, love, truth in the universe, it is because they in 
the personal spirit forever suggest or imply the universal 
spirit. Spirits are divine in their nature because they are 
essentially spirit. They express and manifest whatever is in 
the spirit or of God. 

If God is spirit, then there is and can be no God outside of 
the universe in which spirit and spirits obtain. Spirit is the 
radiant centre about which spirits swarm as moths about an 
incandescent electric hght. So far (as spirits) can they go 
and no farther. 

Forms or organisms define and limit spirits. This definition 
or limitation does not affect the spirit or God. Spirits are 
finite, relative, temporal — but the spirit in spirits is infinite, 



CLAIRVOYANCE. 13 

absolute, eternal. Matter as the substance (not the essence) 
of form becomes the mother (mater) of all separation, sepa- 
rateness, differentiation, in short, evil while spirit fashions 
and operates matter for expression and manifestation. 

Thus the Hindoo philosophy teaches that while to the 
natural man immured in the senses, matter seems to be reality, 
to the spiritual man, freed of the limitation of the senses, 
matter is an illusion, spirit the only reaUty. The distinction, 
therefore, is made between phenomena and noumena, for the 
one is external and the other internal. Organism or form in 
matter, as a tree or a flower, is a phenomenon, but a thought, 
feeling, action, mind and affection are noumena. A spirit is to its 
body as a noumenon is to a phenomenon. This is the reason 
that the spiritual movement, as a religion and philosophy, has 
become popularly known as the spiritistic movement, dealing 
altogether with the science of noumena and phenomena, the 
one phase known as psychology, the other as physics. Spirits 
revel in noumena and phenomena. Be this as it may, the 
spiritual movement is as much greater than the spiritualistic 
(denominational or sectarian) or the spiritistic or personal 
movement as Universal ReHgion is greater than Unitarianism 
or Presbyterianism. All systems are good, but truth is imper- 
sonal and universal. 

SpirituaUsm is not new but old. The modern epoch is but 
a new chapter to the book which is still unfinished. Pheno- 
mena and spirits who manifest them are pretty nearly as old 
as spirit. Spirits excarnate operated in time of Jesus and 
Moses and Buddha and Zoroaster. No age has been free of 
their operations. 



14 CLAIRVOYANCE, 

Mediums, so called, are not a new race of beings, but freaks 
of nature. By the use of the word freak I attach no odium 
to the word or the person. Spiritistic phenomena take place 
in a psychic organism abnormally — hence the significance 
of the word freak. An abnormality is not a something which 
is unnatural — it is a variance from the type or a reproduction 
of the type by a reverse process. It is the normal acting 
supernormally, therefore abnormally, as though one should 
live wholly in the normal world in a subjective or trance state, 
and what is done should not be done in one's present, normal 
mind. That would be freakish. All spiritistic noumena and 
phenomena are freakish. To further explain, lest someone 
be prejudiced, one's own mind and body are natural, therefore 
there is nothing abnormal or unnatural about our mental 
functions and processes and physical life and organism. But 
if one's will should be so controlled by an extraneous spirit 
influence, so that our thoughts would not be our own, so to 
speak, and the phenomena of forms which appear in our 
presence would be distinctly different from our own — they 
would be freakish or abnormal, although perfectly natural 
and governed by natural law. 

I personally accept spiritistic phenomena as a fact. I never 
denied their existence, but the law regulating them is for us 
to determine, not to hypothecate. When it is said that man 
thinks or feels, he sees, hears, smells, tastes, in short senses, 
he does so because he is spirit. The senses and organs do not 
perform their functions without him. If he has a mind and 
a body it is because mind and body belong to spirits and are 
the vehicles of spirits — and are not the product of the dust. 



CLAIRVOYANCE, 15 

Their evolution depends upon their involution. He as spirit 
becomes an individualized spirit, with a mind and a body. 

Now the spiritualistic movement has propagandized in 
behalf of spiritism, the mind and the body of mankind, 
through which the phenomena and noumena of spirits have 
appeared and by which modern SpirituaUsm has become a 
graft on universal necromancy. The ideal of it was lost in 
what Emerson called a ^'rat hole revelation.'' What he 
meant was that Spiritualism is the revelation of the Being 
of God within each one and does not depend upon premortem 
or postmortem revelations, which are wholly personal in form 
and nature. Not that it is not good to know that incarnate 
and excarnate spirits can communicate with each other, but 
that it is best to commune with and realize God. 

We rejoice to know that the unseen world is so near and dear 
that our loved ones love us still and minister unto and help us, 
but they share with us the joy that the spirit, source of love 
and life eternal, has made it possible for life to be an ever 
present consciousness of being in which divine light is its 
splendor and divine love its benediction. They seek us to 
reveal to us God — our Divinity. They impress, influence, 
love and guide us that we may realize now and here that Ufe is 
immortal, that the end of existence is not death, but life, 
abundant life, eternal life. This is the message of spirits to 
spirits, from the spirit in excarnate spirits to the spirit in 
incarnate spirits. Have we heeded the message or are we 
degenerating? Is our Spiritualism to die, the movement to 
disintegrate, the sect to disappear, because we wish to simply 
know that spirits survive the change called death and enjoy 



• CLAIRVOYANCE. 

their personal interviews and communications, without 
realizing that we are essentially infinite, eternal, absolute, 
because God is the highest and best in us and we, too, can say, 
*' I am that I am!'' 

This is the dignity and sublimity of our Spiritualism that 
no height is unattainable, no bliss impossible, no glory beyond 
feehng or seeing and that God is waiting within us for recog- 
nition and consciousness. We are immortal, not because we 
are mortal, but eternal, because we are gods— God's own 
essence. We can unfold and realize the God(life which is Di- 
vinity and realize all psychic and spiritual powers, to be, if not 
mediums or mediators through whom God as well as spirits 
can operate, then seers, self made men with the spirit of God 
shining through their eyes, men who have found in Ufe now 
and here the path of the angels, the way of immortality, the 
end of all existence which is bliss. 



FIRST PRINCIPLES. 

1. Tranquilize the mental and material conditions by be- 
coming at one with the spirit. This is attained by approach- 
ing the spirit in an aspirational or prayerful mood; by being 
receptive to inspirations as the earth is receptive to rays of 
light; by being passive, not negative in spirit, viz., positive to 
vibrations which play in the sea of materiality, and passive to 
vibrations which play in the sea of ethereality; by being calm 
and restful, not impatient, anxious, worldly, selfish in your 
commimication with spirit. Prepare, as it were, a mental 
state as smooth and lucid and as unruffled and unmarred by 
contrary vibrations as a placid bosom of a lake. Thus on or 
into the mind, as a mirror, the image of thought through the 
process of lucidity will appear. 

2. The vision will be assisted in concentration by fixing 
the eye on a clear glass filled with clear water (aqua pura), 
or a crystal, and watching, as it were, the scenes that appear 
and disappear. This is simply suggested as an aid and not 
as a necessity for those whose minds are distracted and whose 
vision will not respond to the will or spirit. Place the glass 
or crystal on a stand and have about it, when impressed, 
fresh flowers. Sit at least six feet from the stand. Change 
the water at each sitting. 

3. Sit uniformly at stated times and place and three times 
a week, thirty minutes each time. Have the atmo^here in 
the room cool and fresh and free or all animal and vegetable 
impurities. 

4. Sit in a dimly lighted room. When sitting,, correlate. 



18 CLAIRVOYANCE. 

all impressions, that is, subjective phenomena, with all mani- 
festations, or objective phenomena, of 'the spirit. Observe 
the lights, forms, faces, symbols, names, places, that are shown 
to you and watch the development or developing process 
through which you are taken. Note how conditions are pre- 
pared for the reflection of an idea in the mind and thence 
(through mind) on matter. Observe how faces, figures, etc., 
are formed out of the magnetic waves that play in your atmo- 
sphere and perceive how, by holding the thought, the spirit 
weaves about it a form or image and which, when fully mani- 
fest, becomes a thought form, an etherialization or materiali- 
zation. Do not yield by obsession or desire to the thought 
forms which play in the atmosphere of darkness, yield only to 
the God in you. 

5. Sit alone. Avoid promiscuous circles and influences. 
Sit with and follow the guidance of no media, lest your devel- 
opment is destroyed, the forces scattered and the guidance 
set at naught. 

6. Sit when conditions can be best adapted to the work 
at hand. The morning or evening hours are the best. 

7. Sit facing the East, that you may be in line with the 
spiritual or electrical wave currents which move eastward 
from the West. At night sleep with your head to the North 
by East. 

8. A very light lunch before retiring is allowed. 

9. Be uniform in diet, sleep, habits, recreations. 

10. Pursue a vegetarian diet. Avoid as far as it is possi- 
ble, meats, stimulants, tobacco, condiments, all greasy sub- 
stances. 



CLAIRVOYANCE. 19 

11. Live a pure, unselfish life, as spirituality has every- 
thing to do wath clairvoyant reahzation. It furnishes a 
clear atmosphere for the spirit and thus extends the range of 
vision by furnishing a lucidity for definition and penetration. 

12. Music is a valuable accessory and helps to bring about 
the necessary receptivity. 

13. As unfoldment means a gradual attainment of Divinity 
clairvoyance is subject to the law that governs Divinity. Do 
not force results, but remember that though you are unaware, 
you through effort are reaching the end in view, and by hold- 
ing the forces, co-operating with (and not by grieving) the 
spirit, you will attain to that soul elevation where, as in a 
mirror, the spiritual universe will appear reflected. This will 
be neither a mirage of the vision not a delusion of the senses, 
but a reahzation of Being. Go often with the Son of Man, 
the Teacher of Galilee, to the mountains and not only pray 
there but breathe the lessons of the heights. 

14. Keep the body and clothes clean. 

15. During the process of unfoldment, go where the best 
music and lectures may be heard and where paintings and 
scenery of high order may be seen. Above all, live a spiritual 
life, and keep close to the eternal self. 



A WORD ABOUT THE EXPERIMENTS. 

It is not intended that the experiments which follow each 
lesson should be applied abstractly. They should be tried 
in all conditions of life and environments, as they are suscep- 
tible to manifold variations and implications. They are both 
esoteric and exoteric in character and touch necessarily upon 
the field occupied by the System of Philosophy concerning 
the Divinity of sensitiveness. However, if the student will 
apply himself diligently to them, caring the most for successful 
results, and the least for pre-disposed prejudices as to their 
impracticability or for the antecedent condemnation of the 
Mother Grundys of both Physical, Social and Psychological 
Sciences or the ipse dixit of self-elected infallibility, such 
spirit of research and consecration will bring its rewards, 



LESSON I. 
CLAIRVOYANCE. 

Its Definition and Office. 
In this series of teachings we shall not attempt nor seek to 
effect the impossible. We are aware that clairvoyance, to- 
gether with every other power of the spirit, is the natm-al 
possession of all beings ; we are aware that, whatever may be 
its definition or office, it has a place in the domain of Nature, 
as is attested by the history of the alleged ^ 'miraculous/^ we 
are aware that though it is a faculty or possession of the mind 
denied by the agnostic and material scientist on the general 
ground that spirit as such has no existence separable from 
brain or organism (which position has been proven false by the 
phenomena of hypnotism, mind reading and telepathy), yet 
we maintain that clairvoyance is the natural seeing of all 
creatures. The seemingly strange and inexplicable pheno- 
mena of clairvoyance, though repudiated by certain scientists 
as the result of abnormal action of the mind or as the effect 
of hallucination and hysteria, have made a very profound 
impression on a more earnest class of scientists, who, like the 
eminent Prof. Alfred Wallace, Crookes, Zollner and others, 
have apphed an intuitive test; nay, have apphed even a 
material test, and found them to belong to a psychic realm, in 
short, found them to be just what they they purported to be. 
The mental as well as the physical phases or forms of spirit 
manifestations respond to their specific tests and prove by 
so doing their sphere or place in the range of Nature ^s phe- 
nomena. 



22 CLAIRVOYANCE. 

The spirit whatever, may be the hypothesis of its origin or 
composition is; and by this we mean, it, as truly as any so- 
called element, has a sphere in the universe and is explicable 
by her unchanging law. By Nature, we mean the realm 
inclusive of all forms of life. 

Spirit demonstrates its being as well as powers through the 
medium of Nature, and in the sea of her causation or law it 
expresses itself. Whatever may be its wonderful and eternal 
endowment, Nature receives the reflection of it in her realm of 
causes and effects. She is the sea in which spirit swims, as 
ether is the medium that permeates all matter, and into this 
sea, as a mirror, the spirit reveals itself. The subtile and 
indivisiable consciousness, inexplicable to both the scientist 
and philosopher, manifests here in Nature with no less concern 
for and obedience to Law as the elementary compositions of 
matter and force. Psychology, as well as physics, belong 
to Nature and her processes, and there is naught anywhere 
in the domain of being that is not comprehended by Nature. 

This being at once admitted and true, the difficulty in the 
way of a clear and perfect understanding of spirit in the sphere 
and light of its phenomena has been, first, the limitations 
which men of science or theology place upon Nature and the 
ability of Nature to reveal or manifest spirit through her pro- 
cesses, and, secondly, the lack of perception of the interior 
workings or divine immanency by which the phenomenal 
world is established in and through the noumenal world. 
That there is^uniform causation, in Nature, or that Nature 
herself must be uniform in her causation, follows the rejection 
of the alleged supernatural or interposition or interference of 



CLAIRVOYANCE. 23 

Deity; and that such is the natural order, experience and 
knowledge prove ; but, that in the consideration of causation, 
however uniform, where there is unchanging law, science or 
theology should affirm the impossibility of spirit power as 
spirit manifestations exhibit it, that it is no part and corollary 
of this causation, is unquestionably presumptuous, if not 
prejudicial in the extreme. 

Spirit may copy or plagiarize the uniform causation in its 
own laboratories where, as in seances for the display of all 
kinds of materialization, spirits excarnate repeat them by 
processes both chemical and natural, though subtler and finer 
in sphere and action, just as a chemist re-combines the elements 
of hydrogen, sulphur and oxygen into a formula of sulphuric 
acid, or in a more simple way combines hydrogen and oxo- 
gen to form water. This we call copying or plagiarizing 
Nature. The elements exist and cannot be re-created 
by any spirit incarnate or excarnate, but, through a knowl- 
edge of Nature, her law or processes spirit can combine 
and re-combine by Nature's own formula which is eternal and 
inherent in herself. So, in like manner, the spirit manifes- 
tations of the seance room which bear a likeness to the forms 
of Nature compare really with all physical phenomena of 
Nature, inasmuch as they are fashioned after them, are, in 
plain words, materialized and de-materialized by compHance 
with her law. It takes spirit on either plane to effect the 
result. The question which we shall ask the materialist to 
answer is, what does he know of Nature per se, or beyond the 
horizon of visible causes and effects which he terms Nature? 
He knows absolutely nothing. Without access to the knowl- 



24 CLAIRVOYANCE. 

edge wEich illumination, intuition and clairvoyance give, 
he sees, as he examines but the hemisphere of the universe, 
one and that the shadowy or phenomenal side of life. He 
knows naught of another world or form of life beyond the 
change called death. He doubts, he denies, he condemns all 
such affirmations of knowledge on the part of his equally wise, 
perhaps wiser opponent, and with ignorance and denial as his 
"weapons, he seeks to answer intelligently the above question. 
We hold that he has no right to attempt to answer the question 
at all without investigating the grounds of his opponent, and 
then not, unless, freed from pride and prejudice, he will accept 
what is demonstrable to his reason. 

And what we say here concerning the material forms of the 
spirit phenomena, plagiarized from Nature by excarnate 
spirit in the seance room of media, is equally true of the higher 
order of phenomena, the mental, such as clairvoyance and 
clairaudience, which are but kinds of the same phenomena of 
spirit. Seeing and hearing spiritually is not impossible when 
it is remembered that it is the only kind of seeing and hearing 
that is possible; but when even the seeing or hearing becomes 
inexplicable by the formula of science, when it must be 
accounted for by a causation, larger and more comprehensive 
than that of the books of the Royal Academy of Science, even 
then, it is none the less natural, none the less within the do- 
main of Nature, none the less the effect of causation. The 
fact is, the word causation, as the word God, has been made 
a fetish and an unalterable and immovable concept of human 
understanding, whereas, the growing mind of man has given 
it each day and year a larger and more inclusive sphere of 



CLAIRVOYANCE, 25 

•definition. Mankind no longer accepts but rejects the my- 
thology of the Israelites, Greeks, Romans, Hindus, Indians, 
but religion has not become less a fact by the disintegration 
and destruction of fetishism. So, also, in the realm of science 
and philosophy, systems of thought have been devised by 
noble minds and each created a concept or formula of truth, 
yet larger and deeper, seemingly, grew the ocean of truth as 
each life touched its waters. The ocean received the river 
of each one^s thoughts, but lost apparently not an atom of 
itself. So to this same causation we turn for the definition 
and interpretation of clairvoyance. And, possessed of its 
facts or phenomena, you have a right to reject any system 
of religion, science, or philosophy that first repudiates them 
^nd then denies clairvoyance as manifest, demonstrated and 
established by them ; so that there should be no barrier to pro- 
gress in the accumulation of knowledge and the freedom of the 
soul's life and expression of thought. This is the true scien- 
tific spirit that should characterize our attitude to truth and 
demand a conformity, not to obsolete formulas of science 
or theology, but to facts, a readjustment of thought and 
thinking to the truth that must now as always shape its 
present and future definitions. 

Clairvoyance is really, by definition, clear seeing. It is the 
awakened and awakening consciousness, and as such, broadly 
speaking, comprehends all that is symboUzed by eyes, senses, 
faculties, intuition, mind and spirit. Among the Greeks it was 
likened to Apollo, who bore the flame of Jove around the world 
jxi a torch of piercing light,, and by the Egyptians it was 
likened to the all seeing eye that never slept. Consciousness, 



26 CLAIRVOYANCE. 

as we here designate clairvoyance, is the most inclusive syno- 
nym that could possibly be employed to illustrate "seeing;'^ 
for between seeing and perceiving, or "seeing through'' any 
thing, there is but a sUght shade of difference of thought or 
meaning. To see anything, as the phase is commonly used, 
is to see the outward form or proportion, and thus to under- 
stand the superficial definition; to see through anything is to 
see it not only in outward form but in essence, or as it is, and 
thus to perceive it and receive a true conception or definition 
of it. Seeing thus leads to perceiving, and may be called the 
means whereby one sees. Yet what we here teach concerning 
seeing in contradistinction to perceiving must not be given 
a literal signification, but it must be taken in the broad, 
spiritual sense. Seeing is instrumental to perceiving, so far as 
material things, that is, the forms of entities, are concerned, 
but mind, soul, spirit, is basic to all seeing or perceiving. 

Organically the eye serves the so-called sense of sight; the 
sense of sight serves the mind; the mind serves spirit, in all 
that outworks destiny. The spirit is seemingly duplex and 
reflex in character and action, and by this we mean it is con- 
cerned with the objective and subjective sphere of life. The ob- 
jective is comprehended by the material and the subjective* 
by the spiritual universe. The spirit thus constituted receives 
upon its lens, the mind, impressions from these two realms 
and it perceives them, according to its lucidity or ability to 
reahze them. Thus, while impressions from the spiritual 
universe are constantly impinging on the mind, just as im- 
pressions from the material universe are floating in through 

♦Subjective is a part of the spiritual or highest self. 



CLAIRVOYANCE, 27 

the organ of the eye or sense of sight or feeling (for the veri- 
table bUnd can ^ 'see '' by feeUng and thus form definitions of 
objects), few, indeed, are able to define such impressions or 
reahze them as such, or even draw a Une of demarcation 
between those that enter from the objective and those that 
enter from the subjective realm. This is due to the fact that 
mortals have not been so trained as to analyze impressions, 
or it is because of false theories of consciousness and false 
psychologies; thus they have regarded the mind or outward 
consciousness as the factor of sensation and thought, and have 
been concerned only with what is external, the objective or 
material realm of life. Cognition has as a result been limited*^ 
by the necessity of the case to sensuous knowledge, and the I 
ocean of inspiration has been regarded as a mirage of the mind, 
having no real existence in the desert of earth forms and life ; ; 
whereas this very ocean is causal and fundamental to all that j 
proceeds from or recedes into it. 

The nature of the mind being at once recognized, more care- 
ful attention and scrutiny can be given to all that manifests 
itself in it ; more than this, a most perfect scope and definition 
of consciousness and the far-reaching extent of clairvoyance 
can be had. 

Spheres are one in one perfect correlation and integrity of 
law. 

As each atom rotates on its axis in obedience to the law that 
revolves the planets and establishes the polarity of the 
sun, yet serves a purpose in its own sphere of action and serves 

♦Fichte maintained that causation is limited by its phenomena. 



\ 

28 CLAIRVOYANCE. 

it without mar or jar, so the mind acts in this two-fold manner 
obedient to the law that estabhshes soul. 

If a definition of the forms of things as materially under- 
stood can be had through the objective mind and the outward 
vision or sense of sight, surely a definition of the forms of 
things as spiritually understood can be had through subjective 
mind and the inward vision or consciousness. If spirit is the 
eye that sees and perceives, then it has access to its own realm, 
that of spirit in the objective and subjective sphere and form. 
This is self-evident and follows the admission that the spiritual 
universe is (as the facts of life, of spirit excarnate prove). 

This consciousness is the center of self-realization and of 
thought radiation. Here impressions meet, are received and 
perceived. This fact must be understood in the very be- 
ginning of the Teachings and the relation and principle of it 
thoroughly mastered or what will follow will be ambiguous 
and confusing. 

The mind is a lens of the spirit, but it is spiritual in its char- 
acter and composition, more so than the sensory, as the organ 
of the eye is the material lens of mind. Consciousness, in the 
final or absolute sense bears just such an intermediary 
relation to its various subordinate lenses in the spheres of 
spirit. 

The soul is the primate or basis of all organism and wlien 
this is understood in the highest sense, it cannot be said that 
the material form of organism does not bear an integral re- 
lation to the soul as a f imction of soul. 

The type is the basis; it establishes all of its forms which 
are but its manifestations, and from it as to it proceeds the 



CLAIRVOYANCE. 29 

multiplicity of relations which forms the network or system 
of its operations. The system of muscles, veins, nerves, 
might, in an organic sense, be construed to be complete, if you 
begin from primates, as perception, will, spirit, or the functions 
of brain, such as the sensory, brain and heart, for which they 
stand ; yet they are correlated in order of form to the type 
which more readily approaches and bears a similitude to ' 
organism as spiritually comprehended. Neither of them ' 
could act independently, and yet each does an independent 
work. Neither of them could exist in the spirit independently 
and each has a specific oflice and work in the divine arrange- 
ment. So, in this way, a similar congruity and harmony of 
relation and action exist between the organ eye, the sense of 
vision and the sensory where the sensations of outward visions 
are collected, and the mind and spirit in the consciousness 
which is the basis of them all; and the prototype is found in 
the spiritual counterpart which is, at once and simultaneously 
in action, the original basis of them. Thus, from the center 
of spirit, the consciousness opens the mystic all-seeing eye, 
veiled by the arrangement which is defined by materiality or 
material expression. 

Now could you see in the divine sense, the need of the eye, 
senses and mind would prove useless, but inasmuch as con- 
sciousness is awakened by the process through which you 
pass, in seeing, seeing thus through eyes, senses and mind, 
you become aware of yourself, not only, to that degree that 
you are able to use, rise above but to dispense with them. By 
this we mean, you cease to use them or they have served their 
office organically and functionally when the deeper conscious- 



30 CLAIRVOYANCE. 

ness has appeared and you, with the consciousness that you 
have unfolded or realized, cease to utilize what is no longer 
helpful or necessary. Think of a germ employing a sheaf or 
shell or chrysaUs out of which, as from a sepulcher, the life 
rises into a resurrection of new and higher forms of mani- 
festations ! Think of a man clinging to the mind of childhood, 
after a higher an deeper consciousness has imfolded through 
the use of this same infantile mind; think of a bird going back 
into the shell, after its wings have cut the air, and its eye has 
caught the light of day; thing of the spirit sighing to re-enter 
the womb of generative forms, after it has kissed the face of 
parent and received the caress of love from the denizens of 
earth and heaven ! So, in Uke manner, not lost, but apotheo- 
sized, the soul enters through each form of organism, through 
even the mind into a state of absolute consciousness and 
Divinity. 

The fact is, that in the process of involution the mind with 
organism obeys the evolution of soul. All order and life, 
in expression, proceed by impulses. Impulsef is born of the 
soul and shapes the soul's apotheosis, and each impulse is in 
mathematical ratio to the other and in the succession of im- 
pulses, one order leads each and all. It is as the corpuscles 
of the blood that obey the beating or impulse of the heart, or 
the waves of the ocean or its tides that follow the impulses of 
the magnetic and electric seas which influx the worlds. Not 
chaos, but order, in Nature's law. And as in each atom the 

t Impulse invariably suggests vibration. All mentation is rhyth- 
mic. There can be no form of consciousness that is not inspired and 
fashioned by spirit by the formula of mathematics. 



CLAIRVOYANCE, 31 

impulse throbs obedient to that in the galaxy, so, in like man- 
ner, the will of God or Nature (as you please) shapes and 
v^ibrates all subordinate waves of motion which move to and 
fro in the loom of life. Thus the eye conforms not only to the 
impulse of the original type of consciousness (which is to be 
realized), but to that form of the type of consciousness, the 
mind, which now is ; or, vice versa, consciousness conforms to 
the extreme limit of it in materiality, the eye, which sees 
because mind is in touch organically with it. 

The office of the eye is to serve spirit in this effort to realize 
consciousness. And in so doing, in seeing and then perceiving 
the definition of things in the objective and subjective realm, 
clairvoyance truly and really is attained. 

We necessarily draw a line of demarcation between clair- 
voyance and mediumship, and clairvoyance as here employed 
in the thought of the enfolded and unfolding consciousness; 
and yet, as there is no phase of clairvoyance which is not 
beautifully at one with and deductive of consciousness in this 
sense of development or awakening, each has its place and 
serves a purpose. 

A clairvoyance which concerns the subjective realm, as a 
clairvoyance that concerns the objective realm, merely for 
outward definition of forms is a clairvoyance of ^ ^seeing ^^ but 
not a clairvoyance of '^ perceiving.^' Seeing is but beholding 
images of forms impressed upon the mind; perception is 
reahzing the purpose ; and if appropriated, it is gaining lucidity 
of consciousness, by which a clear vision of higher and more 
subtle spheres and planes of life may be realized. 

You are here advised to adhere strictly to this purpose of 



32 CLAIRVOYANCE. 

clairvoyance and to seek for the attainment and advancement 
of this interior state of consciousness wherein is revealed more 
than in the mind alone, which is changeable and which serves 
as it awaits upon it, the surpassing light from within the 
spirit ; in which, as in the Ught of the outward sun, can be seen, 
not only forms of things, but their definition and principle 
of action, composition and relation and by which the apoth- 
eosis may be reached. 

He that will climb to this height will be rewarded by the 
ethers that condition his attitude of vision and the view that 
stretches out before him, but he that loiters in the valley and 
will not ascend the mountain, who gazes at the heaven without 
and within through the atmospheres that mar and befog his 
terrestrial and celestial vision, will miss the object of these 
Teachings. 

Qairvoyance will be the means of reaching the new heaven 
and the new earth beyond the realm designated by time and 
space, and comprehended by the senses, and it will establish 
an altar and a shrine in each home where spirit communion 
.may be enjoyed and where the angels, ministrant upon earth's 
children, may approach, that both thereby may receive the 
light and benediction of the skies, the co-operation of spirit 
all about us. 



FIRST EXPERIMENT. 

Place a crystal, or a glass or goblet of clear, crystal water on 
the table. Become very passive and receptive. Concentrate 
upon it and observe the pictures that manifest themselves. 
.After the sitting note the same on paper and make compari- 
sons with successive experiments. Be careful to note whether 
these pictures are from the objective or subjective realm. 

After the mental images have subsided, and the eye is no 
longer occupied Tvith or distracted by the reflections cast upon 
the glass or water, the so-called subliminal self or ego, central 
in Di^^nity will begin to hft the veil between the natural or 
objective and the spiritual world. The psychical will come 
first and then the sphere where phenomena end. 



LESSON II. 

CLAIRVOYANCE. 

Its Nature and Law of Manifestation. 

We have shown that consciousness in the sphere and 
hght of clairvoyance and that clairvoyance in the sphere and 
light of consciousness are fundamental to a definition of being. 

We have sought to elucidate how as the consciousness is 
unfolded, both seeing and perceiving become more marked 
and extended, if not more penetrative and piercing in their 
respective spheres of action. 

What obtains in one sphere and plane of vision, so far as 
the nature of clairvoyance is concerned, obtains with precisely 
the same purpose in successive spheres and planes. There 
may be a variety of manifestations in the one mode or many 
modes of expression or unfoldment. Yet never do the mani- 
festations outgrow the purpose of them, never does the ex- 
pression exceed in sovereignty the end which it conserves. 
Invariable and immutable is the nature of clairvoyance, and 
this is at once the magnificent and wonderful attribute of 
consciousness, because this nature waits upon consciousness. 
What is true of optics, or the material science of seeing, is 
true of consciousness, and vice versa. Consciousness is spirit- 
ually constructed as the outward eye is materially,but on 
a far greater and deeper plan of correspondence. This must 
be so to ensure or to establish perfect unity of action.' As in 
mechanics, as is illustrated in machinery, there is a coordin- 
ation existing between the principles of dynamics, generically 



CLAIRVOYANCE, 35 

understood, and the principles of instruments, between the 
principles of motion and the principles of agency or matter, 
and the brain or mind of man who invents the machine which 
is to serve him, and be the field of his operation; so 
between the eye, the brain and the mind, in the larger sphere 
of the spirit, there is unity of design, purpose and action. It 
has been assumed that if this is so, then the eye should reflect 
in materiality all that is potent in consciousness. So it does, 
but scientists have excluded data which have declared a priori 
knowledge and consciousness. 

Hence men in ail periods of history, like doubting Philip^ 
have failed to grasp the spiritual or esoteric signification of 
such analogy. ^'Show us the father, ^^ said doubting Philip 
to Jesus, '^and it sufiiceth us.^^ And the ^^I am in the Father 
and the Father in me ^^ still remains a mystery to the whole 
order of materialists, who, like Philip, fail to perceive the 
divine immanency in matter or in man. Such must become 
transcendentalists before they reach a correct interpretation 
of spirit or matter in relation to each other. 

The design of consciousness is seen in each function or 
instrument which it uses, and as each function is a part of the 
total mechanism or organism of the body, in which and 
through which the spirit operates, the material design and 
integrity are only perceived when correctly defined by and 
correlated with consciousness, which the organism subserves 
as it foreshadows. 

The nature of the eye reveals the law and defines the nature 
of mind and consciousness. As in an apple, the nature of a 
part is that of the whole, and the apple is in maturity what it 



36 CLAIRVOYANCE, 

is in fact of seed or tree, so permeating the whole material 
frame of spirit, the nature of the consciousness is revealed. 
In this sense, the eye becomes at once the key to the nature of 
clairvoyance. For if in or by it the nature of consciousness 
is manifest, then the purpose of consciousness, as we un- 
derstand it, in the light of clairvoyance, will be perceived. 
Deeper and broader the vision may become, but the nature 
will remain ultimately the same. 

The eye is the citadel where '^you,^' the personality, is 
posited to receive the impressions which play upon and enter 
your sphere of vision. You see and perceive them, and in so 
doing, reveal the nature of spirit and consciousness in the light 
of clairvoyance. 

Two conditions enter into the ability of seeing, in the 
objective and subjective realms, in the material and spiritual 
universe. The first is "light'' in the material, and, second, 
light in the spiritual sense. The organ of seeing, the eye, has 
no ability to see in itself; for if it had there would be no need 
of mind. It might, as a mirror or a placid lake, hold images 
of outward things in its myriad of lenses, but these would 
vanish with its own disintegration; but, even in such in- 
stance, light is necessary for reflection. There is no reflection 
without light, which must give or make the reflection possible. 
Thus the eye could receive no image of outward things in 
darkness except darkness which is a form of light and holds 
concealed in it all definition of things. The light of the sun, 
moon and stars, or artificial light, is absolutely necessary for 
a material definition of things; and only where this light 
obtains can the mind cognize sensations which carry from the 



I 



CLAIRVOYANCE, 37 

world of phenomena to the world of spirit the result of seeing. 
*But, on the other hand, expose the inoperative organism of 
any person, the house vacated by the tenant, to the light 
of the sun, and when life is extinct the light of the world ha^ 
no message to the spirit. The transition of the spirit from 
mortal life puts an end , for the time to both sensation and 
seeing, as literally understood, and this light, which makes 
a definition of things possible, has served its purpose, so far 
as this person is concerned. It bears no sensation to it. The 
body does not feel, though it may receive the ravages of 
disease, and while light plays about old and decaying forms, 
the life or spirit receives none of its potencies or impressions. 
It has reached a realm where the need of the light of sun, 
moon, stars and candles has ceased. Eliminate, if you can, 
in the problem of the soul's apotheosis, the mind as the lens 
of the spirit, upon which are impressed and through which 
are perceived the sensations and images of sensations from 
the outward world, and light, as thus received, would fall as 
it does in the spaces about us, but, by virtue of the divine 
arrangement of the human frame to mind and spirit, not one 
ray of light is lost. As long as consciousness is maintained 
through the mind in organism, so long does the light from 
without serve its purpose. Some see little, others see more, 
as the degree of consciousness is realized, but the end is 
reached in all. 

♦Recent scientific experiments in photography of radio active 
bodies as uranium and radium, evidence the presence of a fine, 
subtile aura or light by which objects in the dark are susceptible to 
photographic impressions. 



38 CLAIRVOYANCE. 

There is, however, a perfect correlation and adaptabihty 
of psychic rays of the hght to rays which are regarded as 
material in character and derived by chemical processes and 
combinations. For it is these rays of light from within the 
soul which, interblending with and correlating themselves with 
the material rays of light, that make ^'vision" or seeing 
possible. 

There is, then, the light of consciousness as well as the 
light of manifestation or matter. The one pervades pheno- 
mena and the material universe, the other spirit and the 
spiritual universe. In sphere of law and action both reveal 
the same nature. 

There is harmony existing between the eye and material 
rays of light, and the consciousness and the spiritual rays of 
light, and both are interlinear or interpenetrative, that is, 
one immanent in one and one in many and vice versa, in every 
plane and sphere of consciousness. For instance, a child, 
in approaching knowledge from without, sees outwardly in the 
relations or definitions of things only that which the spiritual 
rays of light from within the soul give it to see. In other 
words, though the whole world is lit by the light of the sun, 
it sees it but to perceive only what appeals to it. Thus 
experience waits upon inspiration and tuition upon intuition, 
and science upon revelation in the aeons of time and eternity. 
Thus the development or education of the child is from within 
outwardly, bothjn the seeing and perceiving of rays of light 
and what they define from and in both realms. 

The light of consciousness is the light that never was on 
land or sea, because it has its residence only in the spirit, 



CLAIRVOYANCE, 39 

and must there be perceived and realized. It is called the 
light of Light and to spirit excarnate it is the light of the 
spirit from within its own mystic realm. This light is the law 
of material light and dictates its phenomena. Its spectrum 
is uniformly the same. Its colors have the same signification. 
As there is one white light in both the material and spiritual 
universe, the nature of both are the same. Both interact 
harmoniously to reveal and declare consciousness. This nature 
of clairvoyance of which we speak is the law of consciousness 
that makes clairvoyance the source or means of realizing 
truth. If you would form two circles and in one place the sun 
at the center and in the other the spirit, through which 
the spiritual as in the other the material rays of light proceed, 
and make each degree a ray of light, parallehng the other in 
both circles, you would form a clearer notion of what we seek 
to teach by the inter-relation and correspondence of the two 
forms of light. Number one in the circle of the sun corre- 
sponds and interacts with number one in the circle of the^ 
spirit, and ever in mathematical ratio and geometrical pro- 
gression. As the unchanging law destinates both circles, 
a turn from one towards two designates a higher unfoldment* 
of consciousness. Be it not forgotten that one degree desig- 
nates a circle in itself where spirit and matter interplay in this 
field of twofold light. 

The attainment of the souFs victory over matter is achieved 
in this transition in the circle of soul. Thus the manifestation 
of clairvoyance is obedient to this unchanging law which 

♦Unfoldment as here set forth signifies not a difference in kind but 
of degree of consciousness. Consciousness is quaUtatively the same. 



40 CLAIRVOYANCE. 

opens the vision as it deepens the consciousness, and which 
reveals inspiration and spiritual rays of light as human ex- 
pressions are utilized and degrees* of consciousness realized. 
The law of clairvoyance is one of progressive seeing and per- 
ceiving according to our diagram, which, if esoterically under- 
stood, will become the formula for solving history and civi- 
lization. 

*Degrees of consciousness, very much like ideas of things, hinge 
on the thing in itself. As ideas of things lead to the idea of the 
thing, from variety and differentiation to unity and oneness, so de- 
grees of consciousness begin and end in consciousness. Consciousness 
of being is at the basis of seeing. The beginning and end of seeing 
in all degrees of expression, is consciousness. 



SECOND EXPERIMENT. 

Sit in quiet concentration of spirit and form' in your mind's 
eye an image of some one near and dear to you in spirit. 
Watch its formation and appearance and notice how it gradu- 
ally becomes a spirit impression. Observe; how it clothes 
itself in the habiliments of spirit, and in the picture there are 
scenes presented. Try this experiment over and over and 
again and the transition from sense to spirit will be made 
and you will enter the sphere of spirit at will. At first these 
exercises will appear imaginative but that illusion will soon 
pass away. Mentation of the highest and subhmest order 
will take its place. The exploitation of phenomena is the one 
serious handicap to the realization of Divinity. Divinity 
alone can and must he realized by Divinity, 



LESSON III. 

CONSCIOUSNESS. 

Consciousness is not dual, complex or multiform, but com- 
plete, integral, perfect. The degree of the manifestation or 
realization of consciousness depends upon the sphere in which 
the ego expresses itself, but consciousness is ever the same. 
The question as to whether the object exhausts the subject 
as du Prel has luminously answered in the negative is one 
which touches not consciousness, but the ego itself. Con- 
sciousness as Divinity which it reveals makes no veils or 
shadows. Forms which veil and reveal it are conditions which 
neither Divinity nor consciousness impose upon itself, but 
which show the state of the self as to its attractions or repul- 
sions, the spirituality or materiality of what it loves. States 
and conditions of consciousness are external to consciousness 
and are not a part or a definition of consciousness. Conscious- 
ness may be reflected or refracted because of them, but it 
itself remains and is ever the same. 

It touches the object, that is, the forms of the thing or 
reality at and from the subjective or spiritual side, and there- 
fore it must be said that the ego is never free of consciousness 
nor is consciousness ever absent from the ego. Whether the 
ego objectifies or subjectifies itself, that is, whether it is 
at the circumference or centre of being, that which makes it 
aware or is aware of itself, is consciousness, as complete, full 
and perfect then (as to the time or state) there (as to place or 
plane) a« in the Eternal and Absolute. This is why the word 



CLAIRVOYANCE. 43 

means literally 'Ho know together, collectively, synthetically 
or as touching all relations'' the ego, and for no other reason 
than that the ego may realize that it is and is not created or 
fashioned out of its forms. 

The mind and the intelligence are not consciousness, al- 
though neither could be without it. The mind is a condition 
of consciousness which becomes a veil, concealing and not 
reveahng it. It as a house divided against itself has no co- 
herence, permanence nor power in itself. It reflects and 
refracts consciousness and yet so subtile, occult, pentrative 
and mystic is the relation of the mind to it that the ego can 
pass from the sphere of it to the object or subject, deal with 
reality or with form, can commune with Divinity or spirit or 
communicate with matter without losing its identity. Indeed, 
the theme of consciousness is that the ego may always be self- 
realized, aware of itself whatever it does and whatever it is. 

Few philosophers have assigned to consciousness so divine 
an attribute or placed it as it is placed by ^'The System of 
Philosophy Concerning Divinity'' as the a priori realization 
of the Divine, neither sequential nor consequential in nature 
or content, but eternal and absolute. 

The alleged partition (which is hypothetical) of conscious- 
ness into the sub, hyper and superstates, into normal and 
supernormal and into such states as are defined by the words 
clairvoyant, clairaudient, clairsentient, entranced and lum- 
inous, the awakened, unawakened and potential consciousness, 
have to do with the ego and its sphere and plane of action. 
The ego has within itself the ability to veil itself and thus by 
these self-imposed cl^ditions enter into planes and spheres 



44 CLAIRVOYANCE. 

of maya. Maya means appearances, phenomena, illusion, 
evolution, matter, unreality, and has to do with that which 
is ever becoming but can never be. But whether the ego is 
exploiting itself in such action as decreases or increases its 
sphere of consciousness, as that sphere is relatively conceived, 
consciousness itself is not and cannot be changed. When the 
ego is self-declared and self-realized it is in the consciousness, 
for consciousness has to do with the Absolute alone. There 
is no state beyond it. 

Recent metaphysics has favored the use of the words sub- 
jective and objective forms of consciousness as objective and 
subjective mind, as broadly defining the sphere and plane 
of the ego's expression and manifestation. Yet, so much more 
is contained and implied in the use of the words that unless 
one holds to the central idea that consciousness is xmcreate 
and unchanging, objectivity will conceal rather than reveal 
the nature of consciousness. The noumena which appear in 
the two alleged forms of consciousness, viz : the objective and 
subjective afford a speculative and novel view of the relation 
of the ego to the natural or physical and the spiritual or meta- 
physical world and have furnished matter for a restatement 
of psychology, if not, indeed, for a new psychology. The ego 
in the sphere of the objective consciousness or mind (mind 
must here and always be identified with the object and the 
objective function of consciousness) is limited by the senses, 
and the mind as such is grossly made up of impressions 
received through the senses. Experience belongs to the 
ego, not to the mind, and at once has to do with the ego 
in the sphere of consciousness and Divinity. The senses may 



CLAIRVOYANCE. 45. 

touch phenomena without apprehending, much more per- 
ceiving them, but when these impressions are apprehended 
they then, and not until then, become resources or possessions 
of the ego, and are designated experiences only when the ego , 
becomes aware of them. Thus consciousness touches the 
object without losing its integrity or Divinity, and thus it 
evidences its immanence in the object and objective world. 
Now a psychology or a philosophy which would assign to any 
function of the ego an office which does not belong to the ego 
or allow that any faculty, power or sense can act independ- 
ently, are pseudo systems of psychology and philosophy, for 
the ego, whatever may be its vehicles or functions, feels, 
thinks, wills, understands, realizes whatever touches it. 

This is its prerogative and not the prerogative of its facul- 
ties which are subordinate and subservient to it. It can be 
said, following logically this line of reasoning, that it is the 
"I'' that sees, hears, smells, tastes, touches, in fine, senses 
anything and not the sense, and that is what, at the very 
foundation of ^'The System of Philosophy Concerning Divin- 
ity,'' distinguishes Divinity a priori, from organism or matter 
as a vehicle or product of itself. This also is the dividing line 
between sense and intuition, mind and consciousness which 
will be made clearer as the theme is unfolded. 

By the law of correspondence, consciousness is the same, 
that is, it is uniform in the subjective as in the objective world, 
although the ego is dealing with a higher series of impressions, 
noumena or experiences. This series is as functionally and 
conditionally relative to the ego in the sphere of consciousness . 
as are the coarser, sensuous impressions of the objective world. 



46 CLAIRVOYANCE. 

And such is the oneness and wareness of consciousness that 
as all objects, so all subjects stand revealed in its light. The 
distinction or difference is in the degree of correspondence be- 
• tween a phenomenon and a noumenon, and the ego in the 
sphere of one undivided, perfect consciousness. If the object 
or the subject could change, create or destroy consciousness, 
how could the ego survive any one impression or experience? 
The very law of its being compels consciousness to be forever 
the same, wherever and whatever the ego may be. And this 
state of consciousness is important to remember, for upon it 
depends the destiny of the soul. As all conditions suggest 
and correspond to states and all states suggest and correspond 
to consciousness, so the ego is never without a realization of 
that which recalls it to itself and assures it of its eternal, 
infinite, absolute Being. Any series of phenomena or nou» 
mena, however variable and incomparable from a psycho- 
logical standpoint, does not disprove the Divinity or perfection 
of consciousness, but always asserts the principle by which 
the ego attains its apotheosis. Levitation does not oppose 
gravitation; one is the law of spirit, the other of matter, 
and both are modes of one unchanging law; for matter 
is more ponderable than spirit, as the word ^^ gravis,^' 
which means ^^ weight,'' seems to convey, and to use ocault 
language, while matter goes down in the scale, so to speak, 
spirit goes up. The metaphysics, if not the science of chem- 
istry will show how one element becomes more ponderable 
than another while spirit, the spirit ever of matter, would be 
free of gravity. The seeming antagonism is removed when 
the law is shown to exist for both, and that matter and spirit 



CLAIRVOYANCE, 47 

obey that Law. Consciousness does not set at naught the 
object nor the subject with which the ego deals, but proves 
itself by obeying the Law which excludes the subject when 
the object is dominant, or affords full realization to the ego 
when both object and subject are perceived as of duality and 
God is all in all. 



THIRD EXPERIMENT. 

Realize how thought hke a ray of Hght which manifests the 
sun reveals consciousness. 



LESSON IV. 

CLAIRVOYANCE AND INTUITION COMPARED AND 
CORRELATED. 

Intuition is one of the oracles of Divinity, of which con- 
sciousness is the other, which God uses in the duahzed soul, 
the male and female expressions, to reveal the unchanging law 
It can truly be designated the oracle of Divinity. Intuition is 
and has ever been associated with woman, and conscience with 
man and for the mystic reason, that woman sjnnbolizes the 
receptive principle and its correspondent in Divinity is divine 
inspiration (of which intuition is the only oracle), while man 
symbolizes the active principle and its correspondent in 
Divinity is illumination. The receptive principle is directly 
inspired and vitalized by celestial wisdom or love, while 
the active principle is directly inspired and vitalized 
by celestial power or will, while both are the mystic nexus 
or link (union through oneness, not difference or differ- 
entiation) by which man and woman are united and married. 
Woman as the type of receptivity is the symbol of love in mani- 
festation, or love in the function of maternity ; man as the type 
of action, is the symbol of will in manifestation, or power in 
the function of paternity. Love in the woman is thus guided 
by intuition, while will in the man is led by conscience. Both 
oracles are the residence of omniscience and omnipotence, 
and as such are infallible and authoritative. Intuition deals 
with the vision in the spheres and on the planes of the visions, 
while conscience deals with the voice on the planes and in the 



60 CLAIRVOYANCE. 

spheres of the voices. Intuition guides and inspires the intelH- 
gent principle of the self in objecti\dty or forms created by 
desire, governs the reason and human instinct and oracles the 
truth in love and thus is the will of God expressed through 
love, the logos of omnipotence to omniscience in the sphere 
of woman, the symbol of receptivity; conscience guides and 
inspires the emotional principle of the self in objectivity 
•or forms created by desire, governs the moral sentiment and 
human passion and oracles truth in power, and thus is the love 
of God expressed through will, the logos of omniscience to 
omnipotence in the sphere of man, the symbol of action. 
Woman, as the receptive principle of Divinity easily takes on 
negativity and becomes what she is not — the exact form of 
nothing. Man as the active principle of Divinity readily 
takes on positivity and becomes the opposite of what he is — 
the veritable form of chaos. There is a mystic meaning and 
not a sense of degration attached to the words nothing and 
chaos as here used. And the reason why intuition is clothed 
in the form of the vision, symbolized in sacred hterature as 
the woman clothed with the sun, the lightning, and conscience 
is clothed in the form of the voice or the thunder, is that God 
mystically appeals to woman in the sphere of light (intelli- 
gence) with the divine inspiration of truth, while God mysti- 
cally appeals to man in the sphere of sound (feeUng) with the 
illiunination of love. [The great masters of music have been 
men and for the reason above cited.] This is truth of generic 
or creative woman or man, but not true of woman or man, as 
the Madonna and the Christ. Here the self shines in the pure 
light of Being. [Being is absolute. Existence is relative. 
Being stands for Oneness. Existense for differentiation.] 



CLAIRVOYANCE. 5t 

No attempt will here be made to refute the erroneous induc- 
tions of certain schools of philosophy, morahty and theology 
that there is no higher oracle in the world than either an exo- 
teric or esoteric revelation of the unchanging law as taught 
by popular science and religion. 

In a priori teaching the spirit informs itself. It is self con- 
scious, self led, self inspired, self realized. It remembers what 
it is, what it has been and is to be in the sphere where God is, 
and it can and will parallel and realize within itself whatever 
truth God reveals, has ever revealed or will ever reveal. This 
is the self's prerogative, that it is what it contains or possesses 
as an expression or manifestation of itself or any self the world 
over. It is not here suggested nor implied that the self is 
always consciously omniscient, but this is unhesitatingly 
affirmed, the self is never without consciousness in which the 
truth dwells as the sun in the empyrean. It can and will know 
whatever has been or will be known. That is self evident; 
and the evidence upon which the self rests its record and 
authority is within itself. 

Intuition is itself less dependent upon what it declares than 
what it is, because the record of itself can never transcend the 
vision of which the record is but a reflection. Thus no num- 
ber or record of intuitions can create or establish intuition. 
As an experience can not produce consciousness which is the 
state of Divinity, so the lower series can never desolve itself 
into the higher. Between spheres of thought and modes of 
self-consciousness there is a correspondence but the relation 
is one of degree only and not of kind. Between each sphere 
and mode there is an absolute separateness in correspondence 



52 CLAIRVOYANCE. 

which the system of correspondence itself creates and which 
disappears when thought and mode are absolved by the self- 
realization of the G©d consciousness. All that the self experi- 
ences either in thought or mode of mind is of its ordination or 
destiny and this is what is implied by the phrase ^'system of 
correspondence . ' ^ 

Intuition has its office and fills it, without suffering a loss or 
receiving a benefit from that which is less or more than itself. 

Such is the divine order or arrangement that reason is 
dependent upon intuition for its authority and office and some 
philosophers have gone so far as to affirm that reason itself is 
an intuition. Number is an intuition because mathematics 
is the formula of Divinity in differentation of form. Reason 
corroborates but never sets at naught an intuition and while it 
is true relatively that science is founded upon reason, truth, 
which is the basis of science, is the source and law of intuition. 
Science is not knowledge until it reveals and declares the 
truth. 

Intuition as an oracle of Divinity is a sufficient guide in the 
affairs of fife. It seeks to recover the personal spirit to the 
spirit and to have it reafize that the ultimate of Being and 
action is within and not outside of the spirit. In the generic 
an individual sphere of being and life intuition is omniscient 
and therefore infallible and unfailing. And thus the church, 
the state and society must ever depend upon spirit and its 
vision and not spirit upon them. From the spirit to a spirit 
or from spirit to spirits is the divine procedure and ordination 
of the one (Being) God as it differentiates into the many 
(existence) forms. And ^'The System of Philosophy con- 



CLAIRVOYANCE. 

cerning Divinity^' teaches that God is one in many and can 
be followed and obeyed in the oracle of intuition where the 
ipse-dixit is no longer the past revelation carried over as a 
dogma into the present or higher life, but where it becomes 
the "I AM THAT I AlVI'' in each soul, the source of divine 
inspiration, ever present and forever the same, sufficient unto 
and of itself for all human needs. 

It is necessary that the student should have a clear per- 
ception and, so far as possible, an understanding of the re- 
lation which clairvoyance sustains to intuition. In a general 
way clairvoyance has been defined as the ^'perception ^' of the 
spirit, but as this word is vague, ambiguous, and to some 
extent misleading, it will be wise to make the word perception, 
as well as a definiton of both clairvoyance and intuition, more 
absolute. 

In the first place, whatever human nature manifests, that 
the spirit reveals and possesses. Naught can come through 
the mind or into the sphere of mind, without originating first 
in the spirit.* The type refers to the prototype and vice versa. 
Human nature by phrenologists has been designated a faculty 
and is said to occupy a special place in the frontal brain, 
closely associated with the perceptions. It comprehends the 
perceptions in the outward sense of the word and is closely 
allied with the vision, the idividuality, the ego or entity. The 
fact is that in human nature the first gleam of the more occult 
consciousness came, for here, as it were. Divinity prepared 

*Maya or illusion, a word prominent in the Vedanta philosophj^, — 
a state of mind or objectivity, though negative and external, is 
relative to spirit. This is the meaning of the trinity. 



54 CLAIRVOYANCE. 

the way for and opened the door to the mystic realm of soul. 
In this function of mind the echo of the celestial voices first 
was heard and here the soul became aware, through both the 
subjective and objective form of spirit manifestations, of its 
own immortality. 

Human nature, however, is not a faculty. It is a term 
which designates the nature which is one with consciousness. 
It is a phase of the ego which has to do with the material uni- 
verse in its subjective and objective forms. Mark, there is 
a subjective and objective sphere to both the spiritual and 
material universe, and, the spirit has to do with both in the 
sphere of consciousness. 

Objective refers to whatever belongs to ethereality or mate- 
riality and has to do with planes of inhabitation and mani- 
festation, while subjective refers to spirituality and has to do 
with expressions of being or consciousness. Human nature 
is the extreme limit of consciousness, materially conceived or 
viewed, and is like the mind duplex so to speak, in its workings 
and character. To illustrate, could you conceive of a 
mirror that could reflect what is within and without its own 
reflecting power, you would then have an idea of the power of 
the mind in general and of human nature in particular, as 
subjectively and objectively expressed. 

Here in the sphere of .human nature the soul reaches out for 
the definition of reality and here it derives, by so doing, the 
definition of consciousness. It employs all that is potent in 
clairvoyance and intuition and at the same time shapes the 
objective by the subjective reahzation. In plain words, it 
derives by and through human nature the ability which is 



CLAIRVOYANCE. 55 

latent in consciousness and is expressed in the office of human 
nature, to enter deeper and still deeper into the uses and pur- 
poses of both clairvoyance and intuition. So that it comes to 
pass, in the natural evolution of human nature, as phrenol- 
ogy will attest, that such as are well developed in it are 
naturally both highly intuitive and clairvoyant, that is, they 
can exercise the more occult faculty of perceiving. 

The student should be guarded from accepting too broad an 
interpretation of even this statement, for we do not mean that 
one who simply acquires by seeing a knowledge of the world 
is to that degree more perceptive, but we mean that as obser- 
vation leads to generalization, and as a knowledge *of one fact 
to a synthesis of many facts, so the changes in the mind 
take place, as the law of human nature is fulfilled. Human 
nature is a possession and refers to a state of the con- 
sciousness. It cannot be acquired by any artificial "learn- 
ing'^ or adaptability to environments, but, though latent 
and dormant in all, it must be evolved by the same 
law that rules clairvoyance and intuition. Some indeed, 
may be deficient in it but efficient in clairvoyance and 
intuition, but this deficiency is due to the fact that human 
nature has fulfilled its mission and has given place to what is 
higher and more absolute. This is and will be so as the human 
race evolves a higher and at the same time a more spiritual 
consciousness. Nature avoids excesses and utilizes vacuum. 
She has no use for and need of any superfluity. Whatever 
form has served its end, that she at once disintegrates and 
destroys. She adapts herself to the new conditions as spirit 
outworks the deeper and diviner consciousness. And as the 



56 CLAIRVOYANCE. 

end as well as tendency of evolution is toward synthesis or 
unity, from facts to truth, •r from experiences or results to 
law, so she hastens toward one end in all her manifestation 
and expressions — one apotheosis. All means lead to this end. 
The end of orgaism is consciousness in the sphere of reality 
or Divinity. Always, however, does reality dictate and out- 
work the end through the seemingly variety of forms. 

As human nature reaches the sphere of clairvoyance or 
intuition, it ceases to be potent as such and yields to the sphere 
of vision and capacity of spirit that it has attained. In other 
words, it becomes a capacity for seeing and perceiving, subject 
to a quicker and sublimer grade of vibrations and impressed 
with a more delicate, refined grade of light. The soul thus 
realizes psychic vision. Let it not be forgotten that all 
spirits in the unf oldment of grades and spheres of seeing and 
perceiving are fundamentally subject to the law of human 
nature. 

It is in no sense true that highly intuitive and clairvoyant 
natures are such by a special dispensation of Divine Provi- 
dence. God is no respecter of persons and what is for one is 
for all and what is possessed or manifest by one can be and 
is to be manifested by all. The unchanging law of Divinity 
holds all in its sphere. 

The fact is, the races of mankind follow a geometrical ratio 
of progression, and in this ratio the unknown quantity is 
really th^ most known and should be the most understood. 
Jesus, Socrates, Appolonius, Buddha, Zoroaster, Hermes, all 
were apparently "unknown quantities in the geometrical order 
of progression, for it was said of them and as a proof of the 



CLAIRVOYANCE. 57 

saying they were all persecuted and finally martyred: 
**They came to their own and their own received them not?'' 
Yet they were a known quantity to the seers, to those whose 
eyes were opened. They were the day star of the new age and 
generation, by the light of which the civilization of the future 
should realize the apotheosis. 

Indeed, because this is so, the Divinity and eternality of 
consciousness are assured. Psychic faculties are the inlets 
to the ocean of spirit which ebbs and flows within the limi- 
tations of organism. Each faculty ceases as a faculty when 
the spirit needs it no longer as an avenue for expression. Thus 
memory becomes an open book, in which the past, present, an 
future can be read, when the spirit has outgrown the use of it 
as defined by the need' or prejudice of it. When one does not 
believe that it is allied thus to consciousness, when it is limited 
to the earth plane, when it and its office are made a servant of 
conscience and consciousness, then wonder not that the full 
potency and radiance of the all-seeing eye are denied. 

Herein, lies the mystery of perception, that embodied in 
and utilized by human nature, it unfolds its power and sphere 
as human nature serves its end; but its law is the law for all 
that follows it in the sphere of consciousness. 

Perception is the word which designates the faculty of see- 
ing and has to do with realization. 

Human nature is the perception specialized, that is, embod- 
ied in a source of analysis based on observation. To perceive 
anything is to utiUze human nature. Here the spirit realizes 
consciousness in the sphere of evolution. Consciousness, as 
a state of the soul, is as eternal as spirit and is not created by 



58 CLAIRVOYANCE. 

or for organism or the processes through which the spirit be- 
comes aware of it . But human nature and perception as thus 
defined, the latter superceding the other in the order of facul- 
ties, and the former being a basis of the development and 
realization of the latter, are very closely affinitized to clair- 
voyance and intuition. Both are more interior in the sphere 
of consciousness and both are realized at a certain degree in 
the state of consciousness. Never is either human nature or 
perception, in the mind or soul, free of the co-operation of 
clairvoyance. As all seeing is clairvoyant, so all perceiving 
is intuitive. However, there are degrees in the reahzation 
of both clairvoyance and intuition, and we here refer to this 
degree. It is one and the same in all. Each soul attains it 
when it touches it in the mystic circle. * As all who travel to 
the sea board can see the ocean, so all who attain this degree 
of consciousness behold clairvoyantly and perceive intuitively 
the ineffable light within them. 

Clairvoyance is the clearer seeing as intuition is the clearer 
perceiving of truth in the objective and subjective realms. 
They refer to a more lucid and unfolded consciousness of soul. 
They lay hold of deeper and diviner relations of things . They 
see the unchanging law making inner as well as outer circles 
and perceive it, in its operation within, as on matter, within 
spirit and in the forms and ideas of it. 

We have designated intuition Divine or direct Inspiration 
from the Spirit, in contradistinction to the inspiration of 
spirits. As clairvoyance is seeing clearer, that is, with a 
deeper ken or penetration, due to degrees of consciousness, 
so intuition is perceiving, knowing or understanding, with 



CLAIRVOYANCE, 59 

a like ken or penetration, due to the same causes. And it is 
for each to know that consciousness is the door which leads to 
God, the solvent of all error and evil, the source of all light, 
power and peace from within its own sphere of being. And 
beyond this it is for man to realize that this power of seeing 
and perceiving are possible with all, and that they are posses- 
sions of spirit, to be unfolded and utihzed. A profound study 
and analysis of human nature and its office will confirm and 
affirm what we here teach and will lead to this sphere where 
a clear definition of things can be had. 

Clairvoyance and intuition thus work in mutual reciprocity 
of sphere and aim, and lead the soul away from matter and 
the outward rays of light, away from reflections and shadows 
with all their entanglements, away from the quagmire of ma- 
teriality into the sphere of spirit, where the Light of God 
brings the vision and perception into perfect harmony with 
Divinity. 



FOURTH EXPERIMENT. 

Can you realize any unfoldment of spirit as thus declared? 



LESSON V. 
SPIRIT LIMITED IN MATTER. 

There is no question but that '^matter*'' as the word is- 
generically understood means more than ''materiahty/' It 
is not merely the stuff out of which is woven or fashioned the 
spirit ^s form and tabernacle, but it bears a relation, both sub- 
tle and occult, to the spirit in the law and purpose of its life^ 
and expression. Were it an entity, as some sophists seem to, 
believe, it would at once usurp the sphere and office of spirit, 
and in it would be found the intelligence that moves and 
governs the world; on the contrary, it is not the entity, but 
the form or mode of the entity's being, and as such it is forever 
subject to the law and limitations of the entity. The so-called 
elements of matter which are regarded as unchanging and 
unchangeable, are fixed in their chemical actions and affinities 
by the same law that manifests spirit, and while matter is 
limited, spirit, by virtue of the unchanging law, is only rela- 
tively limited. There are various degrees of limitation, in 
the order of expression ; the word limitation is not to be given 
a literal but a spiritual interpretation, and matter in the Hght 
of limitation must ever be be referred to spirit. Elements 
have a spiritual as well as a material sphere of expression and 
signification, and as the one is related to the other in the in- 
tegrity of being, so the law of the one is the law of the other. 

*From the Latin word "mater" the mother substance from which 
all forms are created. Theosophy teaches that the Akasha is the^ 
essence of life or substance, of which ether is the sublimated form. 



62 CLAIRVOYANCE. 

Matter as materiality is subject to matter as ethereality, and 
if it be true, as chemistry alleges, that ether is the universal 
substance from which, as from a quarry, are mined the eler 
ments which compose the outward body of nature, differing 
from the crude only in the sense of sublimation, being gov- 
erned by the same law, then the solvent of the body of nature 
is in ether. But what is ether? Here chemistry is balked. It 
has no formula,tools or apphances for penetrating the mystery 
of ether. Its vibrations are more subtile, sublime and spirit- 
ual than those of hght. Light can pass over and through 
€ther without any apparent friction and without losing one 
degree of its quantity of force or momentum. It seems to be 
as a fixed mirror through which life's image can float without 
ripple or mar. And yet ethers respond to motion and vibrate 
by the same law that effects activity in all other planes and 
spheres of chemical or elementary forces. As a medium, 
it interpenetrates the interstices of all elements and is subject 
to conditions more inherent in itself and in spirit than in 
ethereality, one of its forms, or in matter, as materiality, a more 
basic form or the base of all forms. But we hold that matter 
in forms of materiality and ethereality, outflow from ether, 
and ether is the reflexion of entity. It has no existence per 
se. As time and space, which are alleged to be the properties 
of spirit, have no existence separable from spirit, as sweetness 
is a quality of essence, and has no existence in itself, so with- 
out reaUty ether would be unthinkable — it could have no 
existence. If this be true, then it follows that matter as 
illustrating ether also illustrates spirit, and in the material 
as in the spiritual universe can be found the fabric of soul. 



CLAIRVOYANCE. 63 

This fabric is the souFs wardrobe which belongs to it as much 
as any of its faculties. Take, for instance, a spirit in its evo- 
lution. It first manifests itself in garpients which are needful 
and harmoniously adapted to the state of consciousness which 
it expresses. Out of this state it weaves, so to speak, the sub- 
tile tissues that make up its material habiliments or vesture. 
These garments are its own, as this composite mass of matter, 
void and lifeless, so to speak, is its own, and having these ele- 
ments allotted to it, by the law and integrity of being, the 
soul, expressing itself through them, in spheres and planes of 
involution and evolution, in the process toward the attain- 
ment of Divinity or apotheosis ; it, with its form, according to 
the degree of consciousness it outworks, becomes gradually 
refined. The spirit has material as well as spiritual posses- 
sions, but not in the literal sense ; it has property here as be- 
yond in the skies. It has a right to all that its Divinity gives 
it, and no more and no less. And the beauty of the souFs 
apotheosis, in the thought of both the indestructibiUty and 
persistency of the material universe, as even the literalists 
teach, is in the fact of the preservation of its Di\inity in all 
planes and spheres of expression. To possess anything is not 
to carry it with you in the form in which the possession is 
made apparent, but to really possess it, is to have it in the 
sense of the good that it affords and to take the good as a 
worthy collateral. So when a spirit possesses a body in a 
material form and forfeits it by death, having outgrown and 
outlived its use, a collateral of it is restored to it in the form 
of the etheric or spiritual body. 

This spiritual body is the prototype, indeed the harmoniai 



64 CLAIRVOYANCE. 

counterpart, or correspondent in type, of the material body, 
and this finer body, which the excarnate spirit employs, is no 
less a possession, is no less the fashion of its personality, is . 
no less a type of what will follow in the evolution of the soul 
than the earth form. Indeed, what the spirit is to its conscious- 
ness in both planes of inhabitation, the body is to the soul. 
In the first body of the spirit is the idea of the fundamental and 
ultimate personality. In the first body of the spirit, as in the 
last, are found the same elements, in different degrees of refine- 
ment and luminosity. Organism is the souFs instrumentality 
and it must be interpreted, spiritually or physically, to be 
fully appreciated and understood. And this organism of soul 
inheres in all its forms of it, throughout the sphere of the soul's 
expression. Nay, more than this, it defines as it establishes 
the character of the tabernacle that the spirit inhabits. Al- 
ways is the lower order or form of organism conditioned by 
organism absolutely, and always in this ratio of planes, one, 
two, three, and so on; following like spheres of consciousness 
in the development of the soul, organism reaches the final 
type. 

Elements as ethers in forms, both material and spiritual, 
belong to the spirit and they are the spirit's property for 
reaching expression through manifestation. There is no more 
matter in crude than in fine, as there are no more ethers than 
souls to utilize them in the celestial life. For every spirit 
there is so much matter, and this matter is its property, and 
belongs to it forever. Upon this fact in the the law of soul is 
established the science of Psychometry. This matter is refer- 
able to the soul and to the souFs type of personality, so that 



CLAIRVOYANCE. 65 

each soul attracts to it its own elements. It never holds in 
its sphere of Divinity, although it may utilize, elements that 
belong to other souls. It can only use what the type of 
personality needs, and we might go so far as to say that every 
element has its psychic attractions and repulsions. Con- 
sciousness is the law of the organization of the form. This 
being so, the dream of life in matter brings its own interpreta- 
tion. All elements tend toward psychic centers of attraction 
and repulsion. Polarity in one element moves toward a like 
polarity in the soul. Thus nature maintains an inerrant 
equilibrium and thus the balance is out-stretched in all forms 
of life. The balance is the symbol of Divinity. It sits en- 
throned in mathematics which is the formula of the Cosmos. 
It rules the consciousness in its attractions and repulsions and 
it ordinates the ratios of planes and spheres. It makes the 
shadow alternate with sunshine, and in the balance, birth and 
death weigh expressions of life unendingly; so that the body 
of the entity may be designated the symbol of the souFs ex- 
pression, and interprets the sphere of the souFs apotheosis. 

The body, is, plainly speaking, the condition of consciousness 
which is the state of the soul. Here is received and impressed 
the image, both human and divine. Here in materiality, the 
soul reaches the light of life, the impulse from Divinity^ 
the inspiration of the God Principle, and here it outworks, in 
the laboratory of Nature, the personality in the light of the 
unchanging law. The body as a condition, is and must always 
and necessarily be, the reflex of the mind, the state of the con- 
sciousness of soul. In it in crude form is all that can and will 
be evolved. It is a photograph of a more interior and divine 



66 CLAIRVOYANCE, 

negative or image of soul; negative, because and when spirit- 
ualized, postive because and when materialized. Yet in the 
condition as is illustrated by the body is the law of the state 
of consciousness of soul as is illustrated by the mind. 

Thus spirit is limited in matter and every faculty of spirit 
is thus circumscribed. This being so, it follows that the un- 
foldment of the spiritual perceptions is limited by this state of 
the consciousness, and that the body, in organism, leads to 
this inference. Consciousness is the symbol of the deific 
vision that knows neither the limitation of time nor space, 
perceives without seeing and is as the All Seeing eye. And as 
there is involved in consciousness the need of light, both as 
materially and spiritually understood, it follows that ^^knowl- 
edge through the senses" and '^wisdom through the percep- 
tions" are the inductive and deductive methods of its illu- 
mination. 

The vision of a mortal is limited by the natural conditions 
imposed upon it. So, also, is the vision of a spirit excarnate 
limited and in like manner. Not only is this true, but it fol- 
lows, that where the vision of a mortal and immortal is limited 
by the same state of consciousness, all other conditions being 
equal, both are limited in their spheres of clairvoyance. The 
spirit cannot transcend the visual ray nor the clairvoyant 
penetration of a mortal, nor vice versa. But let it not be 
overlooked that not every such mortal utilizes or expresses to 
the fullest degree, his clairvoyance. And this may be like^dse 
true of the spirit. But no degree of clairvoyance is denied a 
mortal, except that which is limited by the expression. As 
the expression is the all important end to be outwrought, 
clairvoyance follows its order of development. 



CLAIRVOYANCE. 67 

All who are clairvoyant illustrate this aim or peculiarity. 
The wisdom which is a mortaFs possession by intuition or 
inspiration is his as well when communicated by excarnate 
spirits. As a river cannot rise higher than its source, so con- 
sciousness cannot bring a knowledge beyond the perception 
of the spirit, until that perception is deepened by consciousness. 
Thus, what is received inspirationally under the guidance of 
the spirit can be received through intuition or the spiritual 
perception ; and always is the former revelation one with the 
latter, according to the above principle. Thus, in the realm 
of cause and effect, a mortal f oUlows an absolute law, the pro- 
cess of seeing and perceiving being .one in all in harmonial 
spheres of consciousness. 

That some organisms are specially adapted to the extensive 
exercise of clairvoyance does not, in any sense, disprove what 
is here affirmed. Mission is the purpose that souls fulfill and 
it refers to an adaptability to the end for which the person is 
called or sent.* All have missions adapted to their peculiar 
sphere and plane of life, which are natural and divine. 

As seers or teachers, they are no more divine than common 
humanity. They, by virtue of their peculiar organism, which 
reflects a state of consciousness that evokes the office and 
mission of their work, find their place in fife and become an 
heirophant or Avatar of a new age or a new dispensation. And 
these sipirits are as likely to be called forth from the hovel as 
the palace,* provided they are prepared for the mission. 

♦Even astrology proves this fact. That one who is the most 
or the best clairvoyant and clairvoyante is the one whose stars indi- 
cate and aspect it. 



68 CLAIRVOYANCE, 

Preparation is the all important qualification or prerequi- 
site. 

None who have in them the aspiration for this clairvoyance 
should while away the hours in idle dreaming, but rationally 
and systematically unfold the spirit in this direction. No 
state of mind is' fixed unless you fix it, for the expression of 
each age or cycle is so wonderful, comprehensive and universal 
that the spirit can be quickened and illuminated beyond all ex- 
travagant imagining. If the object of development be to see 
and perceive, not only by means of mediumship, but through 
intuition and the right attitude of mind, then success will be 
the fruition of patient effort. The limitations of nature are 
placed upon the ignorant and worldly or those who are wise 
in their own conceit, but the aspiring and trusting spirit, who 
approaches the light of inspiration, which is the light of clair- 
voyance, as a child, will not be denied access to the realms 
within or on high. Into the life of such the light of truth 
shines, that having eyes they may see and having ears they 
may hear, and having hearts they may understand what the 
spirit will declare to them. Aspire and toil for this surpassing 
light and the dawn of Nirvana will break through the inward 
window of the soul and bring, in its radiant light, a spiritual 
and clairvoyant vision both deep and divine, a revelation of 
symbols and spirit, of forms and reality. 

♦In Buddha and Christ, extremes of birth met, the one was of 
noble (blue blood) the other of common (red blood) birth. Both 
were Messiahs. 



FIFTH EXPERIMENT. 

Fix your mind on a five-pointed star, and watch it in its 
kaleidoscope of colors and observe what takes place back of it. 

Observe this closely. 

In order to do this perfectly and quickly place the star in 
a black ground and concentrate upon it by deep breathing. 
This can be done by placing the middle finger of the right hand 
on the right nostril and closing it and breathing, that is, in- 
haling and exhaling eighty times, watching all the while the 
star. Always sit on a plain wooden chair with left hand 
resting on left knee and feet flat on floor and back er^ct, not 
touching back of chair. 



LESSON VI. 

THE SCIENCE OF OPTICS MATERIALLY AND 
SPIRITUALLY CONSIDERED. 

The science of optics is not only the science of hght but of 
seeing, as these words are both mat erially and spiritually under- 
stood. As the science of light is understood in relation to its 
phenomena, as its nature and source are still matters of con- 
jecture and speculation, very little credence can or must be 
attached to the deductions of the natural philosopher. True, 
his doctrines and inferences are worthy of consideration and 
should be examined in the light of facts and reason, but no 
time-honored doctrine, no superstition of science, whether 
accepted by the generality of men of science or not, should 
have the precedence over the truth. There is no form of 
science, in any of the many departments of knowledge, which 
is not temporal in its inductions, and, hence, which does not 
imply relations. Forms or systems of truth change as the 
t3^e of involution becomes a type of evolution. Forms serve 
the spirit of life and the thought of spirit; and in the progres- 
sive scale, a graduated form adapts itself to an unfolding 
thought, mind and spirit. Thus civilization is the unique 
illustration and achievement of progressive forms of life and 
these forms follow and obey the ratio of expressions that the 
soul fulfills in the hfe which is manifest in them. Thus, while 
one form has in it and reveals through it thought adapted to 
the spirit in its expression, yet it must not be received as a 
final tj^pe of the Logos. It should not become the fixed 



CLAIRVOYANCE, 71 

standard of inspiration and truth. It should not be regarded 
as eternal and absolute, but, serving the purpose which it ful- 
fills and the age in which it is manifested it should foreshadow 
and protypify the successive and imply the preceding forms 
of thought. There is a relative and an absolute type of thought . 
The former is the manifestation, the latter is the Logos or the 
will of God. Toward the fulfillment of the Logos, spirit, by 
means of unf oldment, in involution and evolution, is tending ; 
this is the meaning of embodiment or incarnation, as it is the 
aim and signification of all re- embodiment, when a necessity. 
We do not imply that the science of 1800 B.C. or that of 190Q 
A.D. is not one in aim and sphere, but we hold that in the 
thought of the mystic number one, illustrating the totality oi 
all knowledge in its fractions and combinations, all that pro- 
ceeds from it is subject to it, and that the relative can never be 
as final as the absolute, or as infallible as truth itself. The 
evolution which is subject to the law of involution is always 
less than it, never greater, on the same ground that soul is 
greater than body, through which it operates. The word 
greater must here be given not a literal or comparative, but 
a spiritual definition. Thus, whatever science has revealed 
or achieved, whatever and however much we may know or 
perceive of the Logos, or the unchanging law, the Logos or law 
i s greater than our knowledge, and by the fatality of our ex- 
pression, the hmitations of our understanding and perceptions,, 
it dictates and leads us into the higher spheres of its presence. 
Be it so that science is one forever, because between knowledge 
and facts there can be no discrepancy, yet the circle shows an 
infinite relativity or configuration of souls, the degrees in each 



72 CLAIRVOYANCE. 

circle of expression, both materially and spiritually aspected, 
making a circle within the greater, the lesser one being subject 
to the law of the greater, and fulfilling a unity of design and 
purpose in both, truth ruling at the center of each and balan- 
cing all in one uniform and perfect motion or rhythm. Axioms 
are the postulates of science as materially considered, and in 
them are found, as upon them are built, the facts of the spirit's 
correspondences. Whatever science, through the human 
understanding, has discovered to be, that no age or generation 
outlives; but the relative is ever taking on and revealing the 
thought of the absolute, the Logos. Truth is absolute. 

Facts may change the plane of their manifestation, buf they 
never change their purpose, which is to manifest truth. 

One series of facts may be followed by another series in any 
department of life, in biology, geology or chemistry, yet each 
bears an integral relation to the other, in sphere and plane of 
purpose and manifestation, and the unity of the order, in 
arithmetical progression, is never destroyed. Ever does it re- 
veal immutable law. Thus, the science of optics will suffer 
naught through additional revealments, for with facts as its 
collateral it must establish itself upon what is axiomatic or 
self-evident. 

What, then, if we should teach that the potency of light is 
in its spirituality and not materiality, and that the eye is not 
the seat of its recognition as the brain is not the source of its 
sensation ? What if we should declare that without spirit the 
light from without would be darkness to the brain? What if, 
after examining the claims of the materialist, we should affirm 
what the spirit, through its own light, parallels in materiality. 



CLAIRVOYANCE. 73 

nay, interblendS; by a process beyond the analysis or under- 
standing of man, its rays of light with the corresponding rays 
of the sun, so that there is a sphere of light formed, in which 
the soul manifestly exists? What if we should affirm that 
these spheres are spiral, radiant and transparent, in which 
consciousness is revealed and unfoldment is outworked from 
within spirit? What if, at last, we should declare that each 
soul has its sphere of darknesss and light, through and 
by which the soul is working out the apotheosis? This is the 
purpose of this lesson. 

The spirit is the absolute source of light, has its own Hght, 
which is as many times more radiant and clearer than the sun- 
light as it is more luminous than its negative, the contrasting 
darkness. It is deific in luminosity, differing manifestly only 
in degree. The quahty is one. This light is colorless, but is, 
in the chemistry and media of form, through prisms and the 
spectrum analysis, of seven colors or three, in four complimen- 
tary forms making a uniform octave. These colors are red, 
yellow* and blue, making the completement of four, orange, 
green, indigo, violet, and the seven in all. A perfect and 
proportionate interfusion of the three or the seven will produce 
the white, more or less pure as the colors and media are pure. 
As spirit is indefinable in form, so Hght is in color. None of the 
seven colors or the three can truly define it. It is capable of 
refrangibihty, but it, in itself, defies analysis. 

♦Green is alleged by recent science to be a primary color or one 
of the three primates of which red and blue are the other two. By 
occulists, yellow, however, will always be the natural tint or mediant 
between red and black on the objective, and blue and white on the 
subjective side of the mystic spectrum. 



74 CLAIRVOYANCE. 

Thought has ahke composition and is capable in the spirit- 
ual prisms of a like f rangibility, so that there are those teachers 
among us who hold that thought is light. As there is no light 
without thought and no thought without light, there is some 
ground for their inferences. We, however, hold that light is 
a quality of thought but is not thought. It is its atmosphere, 
potent and radiant as the thought is for good, but quite the 
reverse if for evil. All thought has its sphere of light and 
hence its degree of radiation. It interblends with like rays 
from all psychic centers. It correlates itself by an integrity 
or law of spheres to thought in all planes, and in uniform 
degrees of vibration. Material light, so called, is thus affined 
to spiritual light, with this difference in souls, that the particu- 
lar ray is to the general what the general is to the particular; 
in plain words, one soul is to another soul in sphere and plane 
what one (1) sphere is to one (1) plane of souls. As the sun 
is the source of material light and spirit is the source of spiritul 
light, souls live and move and have their being in both by an 
order and ratio of spheres and planes which are mathemati- 
cally correlated and exact in both the material and spiritual 
universe. The outward ray that reaches the sensory responds 
to the inward ray that correlates itself to it, and when the 
fusion or union is formed, the sensation of light and thought 
is apprehended and defined. 

Perception follows a deeper light, and while it is subject to 
the same law, yet it is more interior and mystic in its opera- 
tions. It works through lenses and apparatus that are so 
delicate and spiritualized that no adequate conception of them 
can be formed or a definition or illustration given in the langu- 



CLAIRVOYANCE. 75 

age of earth. The eye, the organ of vision and sense of sight 
form the cabinet where the forces, in the laboratory of spirit, 
are gathered ^nd concentrated and where visions of things are 
^'made up." Here the ego or spirit through the medium of 
the sense acts as a cabinet chemist, and, connecting .the 
psychic with the material ray of Hght which enters the pupil of 
the eye, the outward curtain, through which the Hght enters, 
by the principle of expansion or contraction, the pupil becom- 
ing contracted when the light is strong, and expanded when 
weak, forms the necessary image or definition of the object 
that is conveyed on the outward ray. The retina of the eye is 
the outer cabinet, a camera obscura, or a darkened chamber 
where the outward or material rays are married to the spirit- 
ual rays from within. This retina or camera obscura is dark, 
not in the spiritual but the material sense, and for the same 
purpose that the matrices for physical manifestations are 
more or or less darkened. The retina thus becomes negative 
to the positive, as the positive becomes negative to the rays 
of correlated light. 

The womb of life in all forms of organism is constructed on 
and operated by the same principle. Wherever generation of 
life forms or thought is to take place, the process is one and 
the same, the differentiation being in mode or process, not in 
principle. Darkness is a condition for generation. Life en- 
tering forms follows the same law that controls life entering 
thought spheres. Each spirit is born and reborn in this sense, 
from plane and sphere to plane and sphere. 

Here in the retina, the light of the spirit reaches the rays of 
Aight through the eye and from the outward sun, and they are 



76 CLAIRVOYANCE. 

not absorbed here, but rather they are fashioned into the form 
that is conveyed by the thought of the ray from within. *The 
sense or sensory is the medium of translation. Here the form 
is given its spiritual type, its idea. And the significance of 
this is in the fact that only those outward forms are sensed 
that are received. Forms may be seen but not perceived, as 
we have elsewhere shown. The spirit operates in this way, 
that the forms or definitions of outward things in the light of 
thought may be received^ Afterward, as the inspiration dic- 
tates, as the self is prepared to realize the materiality of the 
outward rays in the light of their spirituality, the perceptions 
are used and the ideas become realizations. And when this 
occurs, Nature will not repeat the phenomena. When one de- 
gree of that state of consciousness is attained the soul passes 
to the next and so on, until that phase of its expression is 
fulfilled. Then in the loom of soul the pattern makes a shift, 
the warp and woof silently await the action of the shuttle in 

*Three powers or mental functions of spirit are grossly misunder- 
stood and vaguely defined by popular schools of psychology, viz.: 
Idealiiy, sublimity and imagination. It will be found by deep medi- 
tation that imagination and ideality are very closely related, objec- 
tively to reason and memory and subjectively to conscience and 
intuition; imagination is the seat of the image or form, where art 
gathers her inspiration and in occultism where matter is first im- 
pressed with outer physical appearances or shapes. Ideality is the 
seat of the idea or Logos where intellect and consciousness derive 
their causality 6-nd polarization through thought. Sublimity is 
a process of spiritualization and is made the means by which the mind 
and its contents are purified through the will. How important these 
functions are to spiritual unf oldment and in relation to the perception, 
clairvoyance and intuition, can at once be understood. 



CLAIRVOYANCE, 77 

its forward and backward movements, while the soul receives- 
the rays of light from within and without, which, when sensed 
and perceived, embody the purpose of the design. Each 
sense acts in this order and leads to this end. The brain is , 
the central office where all the organs are acting in accord 
with the law of spirit. 

The senses act in perfect harmony with the organs, and as 
the medium between the brain and sensory each fulfills the 
office of the spirit, by connecting and translating by means 
of the system the rays of correlated light. Strangely true is 
it that in both rays thought is conveyed, and most strangely 
true is it that an identical thought is revealed. 

The mind and brain act in unison with the spirit, and in the 
circle of these rays of light and thought all sensation as well as . 
all definition of things, so far as the consciousness and per- 
ception of the spirit are concerned, are obtained. Thus the 
outward material ray is a hemisphere, and with the inward, 
spiritual ray makes a circle or sphere. Any one can become « 
aware of this if he chooses to analyze thought as vision and 
vision as thought from center to circumference. Errors are . 
made when the connection is not perfect, through dishar- 
monious and incongruous organic and psychic conditions. 
But the law of truth is also the law of error. 

It is here maintained that the real source of light and vision, 
as of sensation and thought, is in spirit, and that spirit is the 
source of their definition, perception, demonstration and 
realization. 

Thought is both positive and negative as materially and 
spiritually viewed. To spirit excarnate it is positive^ as tOf* 



78 CLAIRVOYANCE. 

spirit incarnate it is negative, and vice versa. To the outward 
mind of spirit, material light is positive while to spirit excar- 
nate it is negative. So in the divine, organic and psychic 
arrrangement, spirit, in the formation of thought, generates 
it where the outward light is negatived by the spiritual light, 
which is positive, and, by such chemistry as is apposite in 
polarity and plane of operation from material chemistry, being 
subjective rather than objective, it developes material rays of 
light and all that is potent in them into the spiritual forms, so 
that they may be seen or manifested in consciousness. The 
mind is the field where the spirit reveals its formations or 
visions of ideas. And sometimes its forms or visions are 
crude, as the brain, mind and outward media are harmonized 
with the thought that is to be embodied. 

For every spiritual ray of light from psychic realms, or for 
every thought, there is a material counterpart in the sphere 
of material light. There are no more rays of material than 
rays of spiritual light. Thus the unity and integrity of the 
cosmos are maintained amid a seeming chaos and confusion. 
All is law, order and harmony, even error and evil fulfilling the 
law of spirit. 

The science of optics has this material and spiritual signifi- 
cation, and it is within the province of science to demonstrate 
these facts which we have here declared. 



SIXTH EXPERIMENT. 

If this be true, is it not as easy to see and perceive spiritual 
things as material, and if so, why then is not clairvoyance 
the gateway leading to the skies? Allow the spirit to gather 
up the rays of light which convey the visions celestial; observe 
and analyze what you perceive. Concentrate on the spirit 
and shut out from the mind and the eyes the solar rays of 
light. The mind will become the sphere for the revelation of 
wondrous scenes and beings from the spirit world. 



LESSON VII. 

VIBRATIONS: THEIR LAW IN RELATION TO LIGHT 

AND SIGHT. 

There is no question but that the science or law of vibration 
underhes the whole struci?ure or organism of spirit. Whatever 
is potent in the universe expresses the action of spirit. Each 
life is a creature of this law and with its myriad of forms shares 
its regnancy and operation. This law is one with the unchang- 
ing law, to which we so often refer, and is a mode of it. 

Vibration is pulsation, movement, momentum, as may be 
illustrated in the lungs or heart or crudely in the delicate 
spring of a watch. It is the reiteration of force from one 
center to another, where action and reaction may be equal or 
unequal. Vibration presupposes a center, from which it 
derives its momentum. Each life is such center and while it is 
not apparent yet it is the cause of all the phenomena of life. 
There is what may be termed mechanical or dynamic and 
psychic vibration and the former is under the government of 
the latter. Vibration is the interpretation of mathematics. 
It is, in every plane and sphere of manifestation, the exact 
formula of the unchanging law. It is not senseless or unin- 
telligent motion, but is the effect of cause, as intelligent as it 
is eternal. The trend of modern science bears happily upon 
this System of Teaching. The tendency of materiahsm has 
been to divorce the dynamic from the psychic or spiritual 
causality on the ground that spirit is not existent as an entity, 
and to explain the spiritual life on the ground of natural 



CLAIRVOYANCE. 81 

causation only. And spirit, became but a nane, an evolution 
of matter and the product of it, always less and never greater 
than the elements and forces which evolved it. But the facts 
of Spritualism, both in the ancient and modern world, and 
the universal prevalence of the phenomena of clairvoyance, 
hypnotism, telepathy and magic of all kinds (not legerde- 
main) have turned the tide of thought to a more radical and 
opposite statement and interpretation of life. 

No one who is at all informed upon the subject denies that 
the phenomena of matter and force are under the government 
of law, but there is a various interpretation or definition of law. 
Scientists of the most ultra sort have been loath to make law 
and intelligence identical and they have been equally indis- 
posed to externalize law. They have called it a process, a 
mode of action inherent in and indigenous to matter, and even 
where it seemed necessary for them to attribute to it at least 
the inference of wisdom, they have disposed of the difficulty 
by designating the process '^evolution,'' making this word 
cover and explain all doubts and answer all difficulties. It is 
not to be denied but that this last resort is the confession of 
the weakness of their position and the triumph of the meta- 
physician. It is the fin de siecle of modern scientific research 
and it means everything for the Spiritualist. For though 
the Spiritualist does not confound law vrith intelligence, he 
makes law the mode of intelligence and thus i& not driven to 
extreme and erroneous assumptions to account for the facts. 
We teach that as the unchanging law is the mode of spirit, 
natural and spiritual law or law that coticerns spirit embodied 
and spirit disembodied, in materiality and ethereality respec- 



82 CLAIRVOYANCE. 

tively, are some of the phases of its manifestation in the 
material and spiritual universe. 

The law is the same as a unit of measure. 

The so-called forces, as electricity and magnetism, are not 
laws, but conditions of matter, and they exhibit the action of 
the unchanging law in their respective spheres or planes. It 
must be remembered that the entity, whatever may be its 
name, is the source of intelligence, the seat of law, the center 
'of all vibration, and the material forms and phenomena of life 
act obediently to the vibrations or radiations of the entity as 
here declared. Should you examine the vibrations of hydro- 
gen or nitrogen, you will find that they are manifestly different 
(see tables of the vibration of gases) each after its kind, because 
each element, so called, as a point of motion, depends upon 
the unchanging law for its vibration, as also it reflects 
and refracts the force given to it. The sphere of nature may 
be likened to a body literally circumscribed and permeated by 
the unchanging law, where every atom or the phenomena of 
hfe, even life itself, is the embodiment of the law. Let us not 
be misunderstood. Law is the mode of intelligence and illus- 
trates it. Conscience and consciousness both obey the un- 
changing law, but for spirit the law is potent in all planes and 
spheres of action. The law never changes its purpose. That 
purpose is fixed and absolute and destinates life in the form. 
The law as the mode of spirit, and of the much abused words 
consciousness and conscience, ordains and governs the planes 
of manifestation and expression. The ascent of life is ever 
toward the perception and reahzation of the unchanging law. 
It has a lesson for each plane and sphere of life and these lead 



CLAIRVOYANCE. 83 

to higher interpretations and deeper understandings. The 
integrity of the law is maintained forever and ever. A child 
is stilLsoul and is still under the government of the unchanging 
law after it has outgrown or used the lessons of childhood. 
One sphere or more spheres of consciousness do not exhaust 
the resources nor fulfill the purpose of this law. The mode may 
have a variety of spheres of differentiation and yet be uni- 
formly one in purpose and inclination. 

Light absolute is one in quality though it has an apparently 
infinite differentiation. The ray of light is one on the surface 
of the sun or earth or through the media or prisms of ether. 
It loses naught of its potency or nature bj vibration. Its 
nature is to vibrate at a uniform rate, always the same mathe- 
matically. 

This being so, as Nature in her manifestations and expres- 
sions of life evidences, we have a key to the solution of the 
problem of clairvoyance. Light obeys the unchanging law in 
every plane and sphere of consciousness. Consciousness fixes 
the radiation or vibrations of light spiritual and material. In 
exact mathematical numbers the vibration of light, in corre- 
sponding planes and spheres of consciousness, cannot here be 
stated, but suffice it to say that the consciousness through the 
brain radiates in exact harmony with the outward ray that 
weds itself to the inward ray through the functions of the 
spirit. And these rays serve their purpose according to the 
principle of reflection and refraction.* 

The eye and the brain, acting in harmony with the soul 

*A table of color vibrations and their psychic significances can be 
found in the book on " Auras and Colors '* by the author. 



84 . CLAIRVOYANCE. 

« 

through the mind and spirit, receive the outward rays, not in 
their original intensity, but by the process and in the form of 
radiation and in the psychic as well as the organic apparatus, 
this interblending of the material and spiritual rays of light is 
effected. By means of this mystic process, the uniform 
vibrations of physical light are conformed to the uniform vi- 
brations of spiritual light and all ratios are fixed by the state 
of the soul which is to be outworked and fulfilled. Angles of 
declination and inclination play an important part in this 
process. Thus darkness serves its purpose as a mode of light 
where the vibrations are the least potent for spirituality but 
the most potent for materiality. 

Evil and error are words which, when philosophically 
interpreted, are full of meaning and Divinity. Thus we find 
the lowest order of intelligence and spirituality where the angles 
of least inclination obtain, and according to the species or 
flora or any other rational classification, souls follow the 
same angle of ascension which, in the mystic square, as here 
in the mystic circle, designates the approach to the Light of 
the World. Thus mathematics serves soul, while soul follows 
the unerring science of geometry, and algebra. 

We see only what we perceive, in both a material and 
spiritual sense. The key to seeing is also the key to perceiv- 
ing. The higher the rate of vibrations the greater will be th 
spiritual light. 

Intense rays of light, as the red, are not as potent as the 
more electrical, the blue, purple and indigo. 

The finer colors are significant of the finer vibrations, the 
coarser of the crude. Thus the grade of one's consciousness, 



CLAIRVOYANCE. 85 

which is the Hght of the soul, is determined by spirituahty. 
The finer and purer the hfe the closer affinitized one is with 
the spheres of angels. Spirits and angels live and move and 
have their being in spheres, which are fixed by the unchang- 
ing law. These spheres represent as they illustrate mathe- 
matical numbers and uniform ratios of vibrations. The ratio 
of absolute positive vibration is as the absolute positive sphere 
of harmony. It is the sphere of the apotheosis. The absolute 
negative sphere is its antithesis, symbol of night, darkness, 
death. The two harmonize at a center of polarity, which is 
the center of radiation and equilibrium. In all planes and 
spheres, the light and darkness alternate by the sacred sign of 
Libra, the scales or balance. Libra rules the heart, spiritually, 
rules in love. Interlinear rays of light form the spectrum 
of the souFs life and Divinity where it attains access to the 
holy flame of love, white and pure within the Holy of HoUes. 
By traveling to the East from the West, to the Light from 
Darkness, to Spirituality from Materiahty, to consciousness 
from birth and rebirth in matter, the soul makes the straight 
line, symbol of Divinity, of one, of eternity, harmony, God. 
At every point of the circle of spiritual Ught, as it blends with 
the circle of material light, the unchanging law reigns, and 
through the angles of relation to light the soul attains its state 
of Divinity and enters the aureole of its own mystic light of 
iove. But the path is one of love to love, by the process 
designated spirituality. 



SEVENTH EXPERIMENT. 

Write inspirationally what the spirit gives on the theme 
^* Light and Spirituahty/' 

To prepare conditions for this experiment become very quiet 
and passive and then concentrate by aspiration upon Divinity. 
As you receive the hght of inspiration perceive the thought 
which is immanent. Be not baflBed by failure but insist upon 
the success of it by patient, persistent and conscientious effort. 



LESSON VIII. 

SPIRIT IN RELATION TO TIME AND SPACE. 
THE SPHERE AND OFFICE OF MATTER. 

There is no question but that there is a profound philoso- 
phy underlying speculations concerning time and space. 
We know that these two words, though much abused, hold in 
them the apparent limit of consciousness. Terminology is 
not to be received as nor construed to be the formula or state- 
ment of consciousness. Literature, like mathematics, has an 
esoteric as well as an exoteric signification ; but words are the 
vehicles of thought, the clothing of ideas, which no more define 
thought in its spirituality than a suit of clothes defines man. 
There is a remote relation between them, but as a shadow can- 
not define the light which makes it, neither should words be 
taken as absolute interpretations of the thoughts which they 
clothe. Words must be given a spiritual and a material 
definition. More than this, words must be given the exact 
meaning which the mind that uses them wishes to have con- 
veyed, and as there is, in this respect, a general and particular 
use, both in the material and spiritual sense, caution should 
be taken lest the one meaning be confused with the other or 
lest ambiguity be accepted for perspicuity. 

The real masters of form see to it that spirit defines theiorm, 
not that the form defines the spirit. This, indeed, is perfect 
art. 

Thus the words time and space, have suffered because of 
multiform definition, yet they are conspicuous in philosophy 



^8 CLAIRVOYANCE. 

as words that convey a different meaning to different minds. 
When, for instance, you Hterahze time and space, you make 
them co-extensive with matter, and as matter is co-extensive 
with spirit both give to the words what is imphed in thequaUty 
of both. Matter is supposed to have three dimensions, length, 
breadth and thickness while spirit is illimitable by finality or 
finiteness, words which signify an end to time and space. The 
confusion at once arises when an attempt is made to use the 
formula as here set forth. It is then allowed that time and 
space are illimitable. Yet all this is irreconcilable with the 
^ords as materially interpreted. Time is a definite concept, 
as the Greek wordtemno implies, while space is no less concrete. 
Yet when applied to matter, they seem to fix the plane of its 
action, and yet when applied to spirit, they seem to convey an 
entirely different impression. The cause of this we shall here 
attempt to explain. 

Spirit is fated in spheres of action. These spheres operate in 
corresponding planes, which are designated by the word mat- 
ter. Matter as the composition or chemical base of these 
planes is spirit in a crude form. All elements, as we have else- 
where taught, are spiritual in their affinities, that is, they are 
repelled by and attracted to psychic polarities or centers- 
They have no absolute existence. They have no being per se 
or outside of spirit. They are in fine and in crude one and 
the same in spirit. Spirit possesses them and they manifest; 
in the material plane through the spectrum or medium of con- 
sciousness, not as an entity or a composition of entities, but as 
the veritable form of the spirit, spirit having in itself the unit 
or primate of the kaleidoscope of these elements. Thus what- 



CLAIRVOYANCE. 89 

ever may compose the elements or organism of the body 
controls its forms. Matter in reality is but a mode of motion, 
fixed by the unchanging law of spirit. This is why all elements 
have their uniform attractions and repulsions, as well as their 
analogous polarities. This is also why you will find on all suns 
and in their systems the polarity which regulates the centri- 
fugal and centripetal forces, and makes them but an axis on 
which revolves the orbs and motions of the galaxies. 

Thus in a plane or sphere of spirit, say number one (1), a 
certain grade of vibrations obtains, and in them spirit operates 
accordingly, displaying its phenomena and revealing its ex- 
pression, all the alleged elements that play in its mystic kaleid- 
oscope conforming to the polarity of spirit, which centers its 
axis on uniform polarities of similiars. By similars we mean 
modes of motion which foreshadow a form of motion, under 
a higher rate of vibration. Thus hydrogen, oxygen, nitrogen, 
each and all have their ultimates in spirit. They are proto- 
types of a type absolute. Thus matter seems to be and is 
fated in conditions of time and space, both having to do with 
modes of the motion of spirit. The mystic. circle of time and 
space (whose circumference is everywhere but whose center is 
nowhere) has been likened to a circle containing 360 degrees, 
the degrees in space and in time corresponding exactly, the 
vibration in any sphere or analogous plane covering the circle 
in uniform time. In other words, it takes so long to go so far 
in this circle of 360 degrees. One rate of vibration may be 
slower or more rapid than another, but the polarity of the 
lower is conditioned by that of the higher and acts in perfect 
rhythm with it. Over, beneath and through all these spheres 



90 CLAIRVOYANCE. 

and corresponding planes of vibration one end is subserved. 
Time and space as relative terms are words which refer to 
spheres of psychic action and hence to modes of the souls 
life or being. ChielSy they have to do with materiality and 
are not recognized in the calendar of spirit. Thought and 
action expressed in spirituality govern all concepts of eternity 
and show their spiritual signification in the higher life. No* 
time or space is there in the material sense ; action and its 
fruition as applied to space by geometry and in time by alge- 
bra, implying spiritual expressions, correspondences and 
affinities. That is, whereas here the spirit is subordinated 
to the natural, in spirit, the natural is subordinated to the 
spiritual law. The difference is one of correspondency but 
not one of opposition. Thus time and space are not literalized 
but spiritualized, in spirit they are universalized into omni- 
presence and eternality. 

The office of matter is to bring the soul through changes 
which are incident to time and space, into the apotheosis. 
Spirit is subordinate to this or that mode, when the soul 
attains its perfection through it. Never can number one (1) 
grade of matter hold a soul that is ready for number two 
(2) grade. And so on through the mathematical series in 
the mystic scale of being. 

By purity of mind consciousness becomes the medium 
through which the light of spirit will shine and bring its own 
revelations. 



EIGHTH EXPERIMENT. 

Do you sense a slow or rapid vibration by holding this name 
in your hand? 

In attempting this experiment place a name written in ink 
on your brow or in the palm of the left hand and note the 
sensation. If the person is intense, impulsive, magnetic or 
electrical, or the reverse, the result will be very apparent. 
Keen concentration and unruffled receptivity of mind lead 
to immediate and best results. The same experiment may 
apply to superscriptions of letters or any articles suffused with 
personal magnetism. Electrical people impress one with a 
quick, but magnetic with a slow vibration, intense, ardent, 
affectionate persons send a warmth or glow over one while 
their opposites bring a coldness or chill. Judge the vibrations 
by the feeling. It is inerrant. 



LESSON IX. 

SPIRIT IN RELATION TO CONTROL : THE USES 
OF MAGNETISM AND ELECTRICITY. 

Hypnotism, the Trance. 

Self control in ^^The System of Philosophy Concerning 
Divinity'' should not be> confused with ^^ controls'' as popu- 
larized by Spiritualists. Control, as we use it, has to do with 
the will and not with the organism ; it is never forced and it 
refers to choice on the part of the spirit who wishes to 
avail himself of its benefits. The word control has been very 
much abused, as much to the detriment of Spiritualism as 
a factor for Enlightenment and civilization as to the detriment 
of those media or psychics who submitted to it. Among the 
media, it is the usurpation of the will by another, a dominancy 
of one will over another for malevolent or benevolent pur- 
poses. It is, in short, obsession and not possession. To be 
self or soul possessed is not to be obsessed. Many, therefore, 
are obsessed who, could they understand the law of adeptship 
and control, would not so readily accede to controls. We are 
not here arguing against or criticising a mode or the method 
of excarnate spirit communication. We hold that obsession 
has its uses, but we are incUned to believe that were the 
dangers of control, as illustrated by obsession, perceived or 
understood, few indeed would submit their will to its power„ 

There are spirits who, not yet having arisen above the 
attractions of earth, and who, entangled in its magnetic waves 



CLAIRVOYANCE. 93^: 

of influence, seek through mediumship an avenue of approach 
to the old and f amihar scenes and haunts of pleasure and vice 
and thus precious years are seemingly wasted by these spirits 
in thus seeking to live over or outlive the old karma, while the 
impulse from within the soul for higher universal or impersonal 
work is temporarily baffled. These unfortunate ones, blinded 
by their attractions, like ducks that mistake decoys for their 
own kind, rush into organisms and seek to continue the earth 
life or find in the sea of materiality, whither the earth 
attractions draw them, the means to psychic gratification or 
expiation ; whereas, it is literally true that such license on the 
part of spirit and medium are weapons of offense rather than 
defense. It is not to be denied that some good is achieved by 
these spirits, directly and indirectly, nor is it at all to be 
wondered at that such intervention should be hailed by earth 
dwellers as a boon ; but while this is so and while it follows, yet 
who would deny that the better course is to be set at naught 
for it? Who would say that spirit by obsession acquires what 
can only be received by receptivity to divine ministration and 
the highest self? It is as if the spirit of an adult should by 
hypnotism usurp and obsess the will and body of an infant, the 
better by so doing to correct mistakes made or gather up 
lessons omitted in the sphere of its infancy. The law is that 
we shall unfold progressively, not retrogressively, by pushing 
on and into higher and diviner states of being, not by reacting 
the scenes of one sphere and plane of existence, or by receiving 
the lessons which are no longer needful. This obstacle must 
be removed from the thought of many who enter post-mortem 
life unprepared, so to speak, for the encampment on the hill- 



94 CLAIRVOYANCE, 

sides of summer land; who, ignorant of psychic law and its 
attractions, mistake earth loves for love itself and thus swim 
out on the magnetic seas that influx the celestial and terrestrial 
planes to renew life in the body. 

Experience in the spirit world has proven that control and 
its law have a deeper and diviner import than that which is 
illustrated by commonplace obsession. While obsession 
is permitted and is necessary as an alternative, while bene- 
ficent results follow invasions of spirits of the old haunts of 
earth, while mediumship which has opened the door for inter- 
communication of immortals and mortals has served and now 
serves an admirable and commendable purpose; yet, while all 
this is true, the law of control serves soul to higher and diviner 
ends. The original intent of spirits who passed out of the 
body in returning to earth and earth loves was to live in the 
atmosphere of their natural attractions, and it became at once 
the mission as well as arduous task of the more advanced 
spirits, under the ministrations of angels, to teach them the 
necessity of withdrawing from earth and winging their flight 
to more celestial spheres. Nay, more than this, it is the aim 
of missionary spirits to posit themselves where karma attracts 
them, and as death cuts asunder the silvery thread which 
associates and binds the spirit with and to the body there to 
apply the science of control. Naturally, the spirit, freed of 
the entanglements of earth, seeks at once the visions celestial 
and curiosity prompts it to peer into the corridors of heaven 
and seek for entrance to the more celestial spheres, and upon 
being denied access to them, and finding that earth loves are 
more potent than psychic attractions of the celestial order. 



CLAIRVOYANCE. 95 

it, by the very necessity of its life, recedes from the light of 
spirit, and, for awhile at least, entertains the desire to be once 
again with the loved ones of earth. The potency of this love, 
which is an intense attraction, lures it earthward, and down 
the pathway of earth attractions it descends until once more 
it identifies itself with the circle of earth. Its pursuit is for 
the gateway of mediumship that leads to actuality of earth 
attractions and consciousness, and as such pursuit is a very 
difficult and weary one, and fraught with untold disappoint- 
ments, sorrow and dangers, a spirit in search of this golden 
fleece, like Jason of Greek mythology, can come to but one 
conclusion and one end. And so it is. The gateway found 
and opened, the spirit is for years kept in the atmosphere of 
earth, without the sweet consolation of superior souls who 
shed their glory upon it, chilled by the cold atmosphere of 
earth or only gladdened when a familiar face smiles upon it or 
a word or message is exchanged at the curtain of a cabinet 
or through the diversified channels of mediumship. Years 
are spent in such action, which may well be likened to, if not 
called, an adventure. 

The question at once arises, could not this same communi- 
cation be effected after the manner of science rather than 
ignorance, after the manner of those guardian spirits or masters 
who have learned the law of control and seek to teach it with- 
out money and price to all the newly born into the spirit world ; 
and, if so, should not spirits who now roam the earth, seeking 
to obsess as well as obsessing mortals, be benefitted thereby? 
Would not mortals learn a lesson by the discovery and teach- 
ing? 



96 CLAIRVOYANCE, 

The law of control has then a material and spiritual side 
and signification, the latter ruling and dictating the sphere of 
the former. Thus, to rightly control mind, you really control 
organism, as when the will is directed by the purpose of the 
unchanging law, the appetites, passions and desires bend to 
the decree of the will. To obsess or control organism, as is 
illustrated in Spiritualism, is to apply the law materially, but 
to inspire the will by fulfilling the real purpose of the law, is 
not to disposses any mortal Or spirit of its will, mind or body 
or its prerogatives by usurping its sphere and plane of being. 

The real signification of control is inspiration, teaching, 
guidance, not usurpation or obsession, and while obsession in 
the sphere of control may be said to be and is fundamental to 
the end of control, control as it should be applied, is spiritual 
rather than material. 

Ample provision is made in the desideratum of Nature's law 
for so-called '^lost opportunities." And as there are and can 
be no lost opportunities, each sphere and plane of life serving 
the soul exactly in mathematical order, there is no need of 
spirits returning to earth to be re-embodied by means of con- 
trol, or to seek through mediumship to live again through 
another's organism. A dire and baleful effect is produced 
upon humanity by so doing. 

The object of mediumship, as we perceive it, is for such 
action as will make the ignorant aware of the consciousness 
of spirit and nourish the earth and its denizens with the light 
of the skies; but when such purpose is perverted or ignored, 
and when mediumship affords spirits the means for the untold 
sins of life, spirits becoming vampires, sapping the vital forces 



CLAIRVOYANCE, 97 

from the mediums for self -gratification, as is often the case, 
this teaching and the value of it will at once be perceived . 
Therefore we urge the higher spiritual aspect and spiritualizing 
uses of control. 

Control then, is the means by which spirits in or out of the 
body effect through the will, hypnotism and suggestion, an 
identity of action — psychic, mental and organic — with their 
own. It has two special forms, and it has, as we have else- 
where stated, two particular phases. 

Its phases are material and spiritual, that of inspiration, as 
in mental ilUumination of seers and the inspired media, and 
that of the trance, where the mind of the medium i& set at 
naught by hypnotism. 

Its forms are dependent and independent. 

The dependent is the automatic, where the personality of 
the medium is displaced or in a sense merged into, if not 
absorbed by that of the controlling intelligence. 

The trance is the dependent or automatic phase and form. 

The inspirational is the independent form and phase. 

To induce the automatic form of control a preponderance 
or magnetism is used, and you will find that all magnetists or 
hypnotists are batteries for this force. To induce the inde- 
pendent or inspirational form of control, electricity is used;, 
that is, in preponderancy, and you will find that all inspired 
media or seers have the electrical constitution, they speak and 
see with their eyes open and are conscious of what is said. 
Not only is this true, but the law holds good throughout the 
sphere and plane of mediumship. 

All mediums for physical or material forms^ of the spirit 



98 CLAIRVOYANCE. 

manifestations are batteries for the magnetic force, that is^ 
they supply an organism sufficiently negatived by electricity 
and positived by magnetism to establish a polarity for the use 
of the latter, which is the condition of matter as electricity is 
the condition of spirit. 

All mediums for mental forms of spirit manifestations are 
batteries for the electrical force, that is, they supply an organ- 
ism that is sufficiently negatived by magnetism and positived 
by electricity to establish a polarity for the use of the latter, 
ivhich is the condition of spirit, as the former is the condition 
• 'of matter. Hence the phenomena of the medium, through 
magnetism and electricity, of the material and spiritual form. 
All mediums are both magnetic and electrical, the physical 
having a preponderance of the former, while the mental hav- 
ing the preponderance of the latter. 

It will at once be seen that the automatic phase, both among 
the physical and mental media, is induced largely through 
the use of magnetism, while the independent, that of inspira- 
tion, or illumination, is induced by the use of electricity."^ 

*The question of the conditions and forces which make up the outer 
nervo-psychic envelope of sensitives, mediums and somnambules 
through whom supernatural phenomena have occurred is still a mooted 
one. Media for physical phenomena are supposed to be batteries 
for the magnetic and media for mental phenomena are supposed to 
be batteries for the electrical forces or conditions. Whatever elec- 
tricity or magnetism may be found to be in the last analysis both are 
products of one and the same spirit, dually polarized. The magnetic 
has to do with phenomena or the physical, objective attributes and 
forms while the electrical has to do with noumena or the mental, 
subjective (not spiritual) modes of action or thought. The one is 



CLAIRVOYANCE. 99 

Automatic writers are those whose beings are harmoniously 
polarized by the magnetic and electrical forces ; so with trance 
speakers. Those who have produced through their organism 
both inspiration and the material phenomena, each class suc- 
. cessful in its phase, are mediums whose organisms respond as 
readily to the magnetic as to the electrical vibrations, and 
could be put into the trance, if the operating spirit intelli- 
gences so desired. Such represent the shoots of the new order 
of mediums; they are the illustrations of the new dis- 
pensation of Spiritualism. 

Hypnotism and the trance are cause and effect ; that is, one 
leads to the other through the potency of the will. Concen- 
tration is the key that solves the mystery. Hypnotism is 
the prerogative of spirit. The mother that soothes the babe 
into sleep on her bosom is obeying the law that closes at night 
the eyes of the World. And creation is as surely hypnotized> 
when at the hour appointed for the earth to recede into dark- 

the finer or higher expression of the other as levitation is a higher 
expression of gravitation. All growth is arrested where the electrical 
force is in the ascendant or where it predominates as cold. Cold is 
electrical, heat is magnetic, one is symbolized by blue, the other by 
red. The relation of the will to either expression is apparent when 
one understands the science of neurology and ontology — or practises 
adeptship. As media (Daniel Home in "Incidents in My Life'O can 
take up red hot coals in their hands and neither feel nor receive any 
burns ; as adepts can walk on burning red hot cinders and be^insensate 
and not harmed as fakers also prove by exhibitions in India ; so the 
will changes the polarity of heat into that of cold or vice versa. The 
supremacy of the wiU over nature makes one an adept. Ether in^the 
form of etheriality is not subject to polarity and therefore cannot be 
either electricity or magnetism. 



LofC 



100 CLAIRVOYANCE. 

nesS; although it is unconscious of the process and to the 
action born, as when an expert hypnotist induces it by artifical 
or psychic means. 

The trance is a form of sleep. Sleep is the only natural 
trance that is known; all other forms, either the automatic 
or independent in mediumship, are forms of consciousness. 
Sleep proves but never disproves consciousness as by dreams, 
and the trance reveals its own absence of a form of conscious- 
ness. There cannot be dreams or knowledge where conscious- 
ness is not. The highest form of trance in mediumship is the 
one where consciousness is most aware of the interior illumin- 
ation; such is the apotheosis of trance. It is the perfection 
of control because the perfection of possession. It is the state 
of soul where the will of the Divine is most fully and clearly 
perceived and realized. It is conformity to the Law of 
Uniformity in all. It is the culmination and illustration of 
the deific principle illustrated by the seer of Nazareth, ^'I am 
in the Father and the Father in me, the work that I do I do 
not of myself." It is co-operative and reciprocal and becomes 
the medium of the will of God. This can be attained, not by 
obsession, not by control, as is shown in the phenomena of 
catalepsy, but by the at-onement of spirit with the Spirit 
of the Universe. To imfold this ideal of control it is necessary 
to become the master, to realize the eternal seK, to order both 
thought and action from the center of spirit and for the general 
good; in short, to practise heirophancy and adeptship and 
for purely altruistic and divine ends. 






NINTH EXPERIMENT. 

Will to aspire to the liighest sphere within spirit and per- 
ceive how omnipotent the will is. Omnipotence is God's 
attribute and the dowry to each soul. Note the results of this 
experiment. Enter into the silence of spirit. 



LESSON X. 

COLOR: ITS DEFINITION AND MEANING. • 

There is no more fascinating study in nature than that of 
color. Color lies at the foundation of the natural world. 
Life swims in it. Whatever science may teach concerning 
color adds to the interest already aroused in the subject. 
Color itself seems to be the atmosphere or form of aU things. 
It is not the atmosphere of anything, however, but so wholly 
or completely does it transfuse life, that, like the atmosphere, 
it seems to be a universal medium. Color is not an entity. 
Both light and sound are forms of motion. Color, Hke both 
light and sound, is a manifestation of motion. Pure thought 
and pure motion is colorless. Color suggests an agent and 
medium of communication. Between black and white in 
the relative and absolute form there is no radical difference. 
The distinction is in the circle of materiality and spirituality. 
In form, as in essence, color bears and interprets a reciprocal 
relation. Black in materiality refers to dark (evil) in spiritu- 
ality, and in the soul or in psychic attractions lies the mystery 
of one color and all colors. Pure thought, or thought perfect, 
is colorless, as is likewise that thought which generates black 
in materiality and spirituality. 

Every impure or black thought has its ''mate" in spirit 
and its correspondency. Thoughts, as personalities or souls, 
pass through the same mode of development from black to 
white, from effect to cause, from birth in matter to the apo- 
theosis or Divinity. But do not understand us as teaching 



CLAIRVOYANCE, ]03 

that thoughts are either entities or the form of entities as 
things. Thought is the substance of the soul as matter may 
be hkened to the substance of 'spirit or drops of water may be 
Hkened to the substance of the ocean. 

Thought, in sphere of expression, reveals the souFs approach 
or ascent to Divinity, it designates the degree of attainment 
in the circle of the grand man. Thought illustrates soul in 
spheres and planes of expression and manifestation and by 
color reveals the sphere. Thus, with the three primary colors, 
derived from one perfect motion, blending by polarity into 
the black and white, the negative and positive form, the red, 
the blue and the yellow, or the green, we have the four comple- 
mentary colors or the seven derivatives. The octave is one 
in seven, one in two, and three in four, through a series of one, 
two, three, four and seven expressions. Thus, with the pure 
♦white as the basis of Divinity, and black as its manifestation, 
we have the red, the blood, symboHzing the heart and love, 
and blue, symbolizing the brain or intellect, and the yellow, 
symbolizing the intuition or light of the spirit which is evolved 
through the psychic ray from within in marriage with the solar 
ray from without. The yellow is regarded as the result of the 
white, both materially and spiritually, polarized by an equal 
degree of red and blue. And so with all the intermediary hues 
are shades of white in parts of blue and red, under the influence 
of the ray of Hght from without. Yellow itself is a form of 
white under the vibration of red, but blue and red have a more 
occult inclination and analysis. 

The blue and the red refer to the spirit embodied and 
polarized in matter; and as such they illustrate electrical and 



104 . CLAIRVOYANCE. 

magnetic forces in equal parts, one (1) shade of blue corre- 
sponding to one (1) shade of red in results of yellow in 
aspect to white; and ever is this scale the formula of inter- 
pretation, because color obeys as it illustrates and embodies, 
iihe law of rhythm. 

White is the solvent and basis of all electrical and magnetic 
combinations. 

Black is negative and stands in occultism for matter or 
materiahty, and in spiritual science for ignorance, evil, earth- 
liness, the alleged sinister forces and crude elements of Nature. 
White is positive, and in occultism stands for spirit or spiritu- 
ality, and in spiritual science for wisdom, good, heavenliness. 
Thus the day is in eternal contrast to the night, and forces of 
the one, which are electrical, ever act in maximum power 
against and with the magnetic forces of the darkness or night. 
Electricity is positive while magnetism is negative in the 
problem of the soul. 

The soul or spirit is positive to matter and the astral vibra- 
tions, and has in it the law of sovereignty. 

Matter is ever negative to spirit, as black is to white or 
night is to day. 

At a time in the solar year in the calendar of earth when 
the relation between day and night, between the electrical and 
magnetic forces, is fixed by a perfect polarity, these seemingly 
antagonistic forces play in perfect unity. Then is the hour 
for spirit communion and receptivity. At all other times, 
in concentration and centralization, the psyche must exercise 
-a more potent will force to set at naught the outward electrical 
wibration in aspect to the spirit's negativeness, against which 



CLAIRVOYANCE, 105 

it operates. This is not for a malific end or purpose, but to 
serve psyche or soul. Color reveals the polarity of these two 
forces in aspect to soul. 

Spirit establishes by the inherent law of affinity the polarity 
between electrical and magnetic vibrations, which designate 
the white and black, the positive and negative forms of psyche 
in expression and manifestation. Thus, as electricity and 
magnetism are modes of motion, fixed by the unchanging Law 
within the soul, they, through the operation of spirit, give the 
kaleidoscope of colors, which are so beautiful to sense or be- 
hold. And as in number one (1) sphere and plane, the white 
of the spirit, in yellow expresses itself through red and blue, 
the psychic lenses or spectrum of mind and, body, we have 
the chemistry of all colors, the seven and three, the two and 
one, in the myriad of interblendings. 

Each shade expresses a thought as each thought is an 
interpretation of psyche. 

At the center of mind and heart, through the white in blue, 
and the white in red, we have a result in yellow, and the spirit, 
as well as its aura, shines in the colors of its own expression. 
More than this, could the chemistry of material colors be 
penetrated or known, it would be found, not only that each 
shade corresponds to a degree in the ray of white or the mystic 
circle of psyche, that each color, whatever may be its form or 
wherever it may be found, illustrates a certain number of 
mathematical vibrations, exact and imiform in harmonial 
and reciprocal spheres and planes of expression and manifes- 
tation, but that at the center of heart, which is ruled through 
the mind, and at the center of the mind, which is ruled through 



106 CLAIRVOYANCE. 

the heart; love, the Divine Principle of Psyche, establishes- 
the absolute polarity. So that all color finds its basis and 
interpretation in this absolute polarity. Affinity is the law 
by which this polarity is maintained. Life is, by this polarity, 
reaching the apotheosis in love; and each sphere, radiating 
a color, fixed by this polarity, in the earth or in any other 
planet, marks the psychic unfoldment. 

At once it can be seen that if any shade of red, blue or yel- 
low, black or white, purple or green, be the hue or the radiation 
of the aura, the soul is allied by electrical and magnetic polari- 
zation with all forms that radiate them. So that souls have 
their correspondency in minerals, in the flora, in the fauna of 
nature. They have, in short, their psychic attractions^ 
so far as color is concerned, to fire, earth, water, air, for was it 
not said by the Pythagoreans and mystics of Egjrpt and Asia 
that earth is red, water blue, fire white and air yellow, and in 
them is not the soul prefigured and foreshadowed? And thus^ 
the ascent of psyche by spirituality is made. 

The white light of love, operating on mind and heart, in 
a positive and negative polarity of the red and blue, of mag- 
netism and electricity, evoking by a myriad of combinations 
of color, the angel of the skies. And ever from black, the 
night of birth, psyche, rises in the lap of earth, which is the 
red, and above the blue, the water, by the sun the yellow^ 
until by death and regeneration the veil of matter is destroyed 
and the veil of spirituality, analagous in color is given, fire, not 
water, white, at last purifying psyche from all black; love, 
conquering evil, her negative, through the potency of the 
Divine. 



TENTH EXPERIMENT. 

Read clairvoyantly the color of anyone's mental and 
spiritual aura. What color does the spirituaUty make? 

In making this experiment attention should be given to 
color waves which pass before the clairvoyant vision. Some- 
times this vision is sensed rather than perceived, and is shown 
in symbols which must be interpreted. Note that coarse 
colors give disagreeable sensations, while fine and delicate 
tints impress one happily. Note also that the dominating 
color is the one which manifests the spiritual state, while the 
colors which are absorbed or occult furnish the background 
for definition and interpretation. 



LESSON XI. 

CLAIRVOYANCE AND CONSCIOUSNESS IN RELATION 
TO SPIRITUAL PERCEPTION. 

Whatever may be the illumination or penetration of clair- 
voyance, and whatever may be the state or unfoldment of 
consciousness that the spiritual perception uses and fore- 
shadows. The spiritual perception is the ^' reason^' of the 
(spiritual) consciousness and by reason we do not refer to 
cause or source but to law. As the mind has reason, so the 
spirit in its interior operations has reason. In other words 
reason is to mind what the spiritual perception is to the spirit- 
ual consciousness. Intuition and tuition refer to spheres of 
knowledge, the latter to knowledge acquired through the 
senses and the former realized through divine inspiration. In 
psychology, reason is closely affinitized to intuition, and so 
is it, and so should it be, in all spheres of consciousness. 
Reason may well be called the exterior or posterior guide of 
spirit, for it is by reason that spirit unfolds. Intuition is 
higher in its sphere; it has to do with consciousness in the 
enfolded, unfolding and unfolded spiritual states; it is ever 
adjudged by reason before it is made the mode or rule of action, 
occult as the decision may be, yet it is focused through reason 
and reaches the mind or outward consciousness in this wise. 
You may walk by reason in both the outward and inward 
sense, but never do you walk by either one alone. Always do 
they interact, and when they harmoniously interact in a per- 
fect polarity, then there is perfect spiritual development. 



CLAIRVO)^ANCE. 109^ 

The spiritual perception as the "reason^' of the spiritual 
consciousness has to do with clairvoyance and consciousness,, 
not in the outward but the inward sense. In the mind and 
all that relates consciousness to it, reason is regnant, and it is 
through reason that both tuition and intuition are extended. 
As long as reason balks the way to progress and upfoldment 
in the interior sense, it no longer waits upon intuition and has 
become habituated to one mode of action or thought ; in other 
words, it seeks for conformity in uniformity by conforming 
variety to a segregated form of unity. One word will explain 
reason in this aspect, and it is prejudice. Prejudice is reason 
subsidized. Reason should in the natural and spiritual sense 
be free to act according to evidence or facts. But where it is 
conformity in its action, it is disarmed of its power and pre- 
rogative and is a terrible engine for evil. Where reason is 
open to or receptive of divine inspiration and acts harmoni- 
ously with conscience and perception in the light of both, 
tuition and intuition, we have a sphere of consciousness,, 
beautiful to behold and more beautiful to realize. 

It has been said that reason is a more potent guide to knowl- 
edge than intuition but the statement is not wholly true- 
Each can and does guide, but together they are absolute. On 
may be guided by reason, witness the scientist and experi- 
mentahst, or by intuition, witness the mathematician, musicaL 
composer, artist, seer; or by both; and in each case excellent 
and beneficent results are attained. But the absolute test 
of power and being is in the latter case, where, as is illustrated 
by the adept, the field of vision and action becomes the whole 
sphere of consciousness, where reason through intuition and. 



110 CLAIRVOYANCE. 

intuition through reason, is utihzed, and humanity thus 
attains the ideal or spiritual state. Thus, both clairvoyance 
and consciousness should wait upon both reason and intuition 
in this twofold sense, and for reasons which we shall now 
specify. 

Firstly, that a line of demarcation should be drawn between 
that which belongs to the sphere of mind in the realm of 
intuition, and that which belongs to the mind in the realm 
of intuition. 

Secondly, that one may discern that which is the natural 
seeing and natural perceiving, and that which is spiritual 
seeing and spiritual perceiving. 

Thirdly, that one may know that which is from intuition 
and tuition in the sphere of telepathy and divine inspiration. 

Fourthly, that one may perceive impressions, clairvoyantly 
received, through the action of the perception on finer ethers 
in concentration on spirit and spiritual things, and that which 
is the actual impression of an operating spirit intelligence. 

Thus, by such analysis, one will have acquired a facility 
for scientific methods and spiritual penetration far beyond 
the most ardent dreams, and besides, one will have attained 
the rapport of seers, seeing and perceiving in the sphere of 
clairvoyance and consciousness whether in the body or out 
of it. 



ELEVENTH EXPERIMENT. 

As a test we offer this experiment: Make comparisons 
of the specifications here enumerated and observe the sources 
and methods of reason and intuition. 



LESSON ill. 
HOW THE SENSITIVE IS UNFOLDED IN CLAIRVOY- 
ANCE. THE SPIRIT'S LABORATORY. 

This theme is one of the most interesting as well as the most 
helpful in the entire program of Teachings. First, because 
it reveals the modus operandi of necromancy and heirophancy ; 
and, secondly, because the law of adeptship is made practical 
and operative. 

The mystery of the law of psychic and medial expression 
is in the fact that spirit is occult. Were spirit and its nature 
known, the law of its manifestation and expression would not 
be involved in mystery; rather, all of its processes would be 
both open and simple. 

Viewing Nature from the spiritual plane of vision and 
operation, the spirit presents a most varied spectacle. It is 
as if Nature were a vast loom, in which the warp and woof 
were the life forces, on, through and in which psyche, the soul, 
by threads of light, so delicate and attenuated that no spec- 
trum of earth could reveal them, weaves the manifestation 
of form. And so exact is the form as a representation of the 
idea of psyche, that, unless counteracting agencies mar the 
perfection of it, it is a copy of the psyche, so far as matter 
is able to embody spirit or the ideas of spirit. This, however, 
is most beautifully accomplished in the loom of Nature. Few 
flaws in her handiwork can be found. The chalice of the lily 
or rose is immaculate in conception and of spotless purity. 
No thread fails to carry out the original purpose of the master 



CLAIRVOYANCE. . 113 

mind. From the cloister of the spirit where its white Hght 
shines in pristine purity, to the shell where it glows in the form 
of matter, the integrity of the design is intact, and therefore 
faultless. Could one perceive this by observing Nature in her 
own laboratory or workshop, one could form an idea of the 
operation of the spirit in the development of medial powers 
in sensitives and mediums. Nature is capable of developing 
the sensitive by a process, which, though slow in its action, 
is sure in its results ; but spirit excarnate, under wise guidance, 
can assist nature ; that is, while neither increasing nor decreas- 
ing her balance of power, it can arrange conditions for her 
results. 

Let it not be forgotten that the science of medial expression 
is not contrary to but in harmony with Nature's law, and that 
it affords spirits the key to the end which she foreshadows. 
Thus, when a sensitive, by Nature's law, through experience 
and education, is ready for the office of adeptship to blossom 
forth into the practical work of a seer, sensitive or master, 
and thus discharge the duty which such an one may owe to 
Divinity, the necessary conditions for such an one's birth and 
work, are formed. The kindred souls, those that are affini- 
tized to the person, and who have been, by a wise Providence, 
held within the sphere of such an one's attractions, perceive 
that the hour of dehverance is approaching, and great care 
is taken that such an one receives the best and finest thought 
waves and ethereal forces for the new birth or phase of work. 
The immediate time is the most serious and important, for 
then is it the duty of the masters on the immortal side of life 
to see to it that the physical frame or' organism is adapted to 



114 CLAIRVOYANCE. 

the changes which are being inwrought. It is as if the person 
or his body were being readjusted or alchemized. Yet read- 
justment, in this respect, is not to be confused with Nature's 
purpose and law; for whatever may be the end or object of 
adeptship, Nature invariably amplifies and perfects it through 
her causation. What we mean by readjustment of the organ- 
ism is the adaptation of form and function to the end which 
the natural life and world subserve. In the natural world 
organism deals with what is external to spirit, serving the 
spirit through it rather than through the spiritual body. The 
outward or material form responds to the physical needs of 
the spirit and this is why the spirit is ^^naturalized,'' or em- 
bodied. The whole system of the senses and faculites, com- 
prehended by human nature, is called into existence through 
the embodiment of the soul. Free of the plane of matter the 
soul needs no material form and no apparatus for reaching 
a material form, such as the nervous system or the sense sys- 
tem, but inasmuch as the sense realm is the reflex of the 
psychic, and could have no manifestation were it not for 
the correspondencies in the soul, the need of them becomes 
at once apparent. 

The order in the spiritual world is the supersentient in the 
natural world. Spirit incarnate acts outwardly and spirit 
excarnate inwardly through mathematically arranged func- 
tional correspondencies. In the normal man the brain and 
mind are so polarized as to balance the subtler and finer 
psychic functions and forces of the spirit. But in the read- 
justment, the sensitive's organism is depolarized materially, 
so as to be capable of reflecting all that is possible 



CLAIRVOYANCE. 115 

within the spirit. This relationship is only possible with one 
whose natural organic sensitiveness responds to either order 
of vibrations. 

Spirit acts normally when it functions objectively and sub- 
jectively without loss of consciousness or sovereignity. The 
organism and mind of the sensitive are so adapted to the 
psychic and spiritual condition that its thoughts need but 
be reflected in the mind of the sensitive, (as the control is 
affected by the will of the spirit), to be vibrated through the 
harmonial planes and spheres of psychic, mental and organic 
spectra, and received in whatever form is designed. Sensi- 
tiveness is a state of mental receptivity as well as organic 
readjustment to psychic planes of impressibility. The or- 
ganism, being subject to the law of matter, which is also the 
law of spirit, is thus interacted upon, and the most perfect 
concentration of mind is necessary, where the organism is not 
responsive to the will of the excarnate intelligence, or even 
where it is in perfect accord, so that no mar or jar may occur 
in the translation of the idea. 

Very few, indeed, even of the media, understand the deli- 
cacy of the relation, and thus errors are transmitted to the 
material plane and form a large percentage of the pabulum 
sent to hungry mortals by operating spirits, which, were the 
concentration perfect, or the receptivity and impressibility 
absolute, could altogether be avoided. 

Adeptship is but another name for the ability of spirit to re- 
flect that which is given from the subjective, interior, spiritual 
sphere of Divinity. It enables an excarnate spirit to manifest 
the supernormal order of spirit in the form. 



116 CLAIRVOYANCE. 

The sensitive thus prepared for his work becomes mercurial, 
a perfect mirror. Where there is disharmony or pride^ selfish- 
ness or vice to contend with, not only will the manifestations 
be impaired and distorted, if not dispersed, but the develop- 
ment will be retarded and violent. There is divinity in 
adeptship. The spiritual has much to do with it. It obeys 
a will as eternal and immutable as God. From self-control 
to spirituality is but a step, but is it the necessary step to 
adeptship, to omnipotence. 

The descent of the spiritual light of illumination from 
Divinity is a wonderful event to the spirit and it means much 
for the truth. In the spirit of man, where this birth or devel- 
opment is realized, the process and travail are so delicate and 
refined that it often escapes notice; but when the light reaches 
and hence radiates within the form, in the sublimation and 
etherialization of the particles of matter, and when the repo- 
larization, in the spiritual sense, of the nerve centers takes 
place inversely to their normal action, as when the birth 
throes act on the pshyical form, then there is more or less pain. 
Then is it that adeptship is reaching its normal and singular 
action. Normal death hints at this. Death by disease is 
abnormal. 

To effect this development is to let spirit take its course. 
All development must be realized by the spirit's formula. 
Galvanic and hypnotic forces may effect an apparent growth, 
but the process of incubation in occultism is not the best 
means to the one end of being. Hypnotism is a helpful but 
dangerous expedient. Adeptship is spiritual mastery. 

When the masters who are ever alert for the chosen ones, be- 



CLAIRVOYANCE. 117 

hold such as are about to blossom into medial unfoldment, cer- 
tain teachers, divinely appointed for their work and qualified 
for their sphere of inspiration, select out of other affinitized 
spirits those who are consecrated to the ofiice of adeptship 
and heirophancy and who, by the elements and forces which 
they are able to give to the sensitive by means of an inter- 
psychic harmony, afford a sure and permanent basis of mutual 
action. Where this guidance is not affected, a sensitive is 
subject, by a variable polarity of attractions and repulsions, 
to all kinds of influences, in and out of the body (here is where 
demonology obtrudes), but where harmony of spirit and 
organism through love obtains, where normal equilibrium is 
attained by spirituality or through self control, there the in- 
teraction is perfect, the results inerrant. The sensitive's brain 
as a terrestrial and celestial magnet, becomes a receiver, while 
spirits in concentration, acting uniformly in thought upon 
the poles of the sensitive's brain through the solar plexus, 
show their power through diversified psychic phenomena. 
And through this means, the phenomena, in the material and 
mental realm, are produced. 

To effect this polarity is the object of development; and 
when the physical and mental vibrations correspond to the 
psychic vibrations, and all harmonize with the inspirations 
of the spirits in the concentration of their forces and batteries, 
then a sensitive is ready for work. He is a psychic. 

There is this to be said concerning the law that relates 
spirits to the media as guides or messengers. There is no 
selection, as is commonly anticipated or understood among 
mortals, unless the selection be understood to be the pre- 



118 CLAIRVOYANCE. 

ordained arrangements of nature, fulfilling the karma of the 
soul. Guides, like atoms, have their attractions. They 
stand for and embody certain principles, and are as much 
within the influence of a sensitive to whom they are at- 
tracted as the gas designated oxygen is within the ethers 
of earth. There is cause and reason for all such attractions. 
Each soul has its natural polarity. The attractions and repul- 
sions of souls are natural. All are not drawn to the same souls 
nor to the same plane of life and love. Thought which is the 
universal solvent reveals the karma or action of souls in their 
relations to each other. And as each soul finds its own centre 
of life in the negative and positive relation of evil and good, 
so each sensitive in the psychic sphere obeys the law which 
enspheres its beloved angels. And as is the degree of the 
circle of the expression and collateral environments, so the 
psychic attractions. All great souls, on the excarnate side 
of fife, reach to their own through the ramified and various 
planes and spheres of spirit, and thus the triangle, the double 
triangle, or the square and the circle, illustrate how, from evil 
to good aspects, from one point to two and from two to one, 
three lines measure the square of materiality and the circle 
of spirituality, all souls on all planets responding to the law 
which draws each and all to one divine center of hfe, light 
and love. 



TWELFTH EXPERIMENT. 

Make a clairvoyant reading. In making this experiment, 
use the following formula. Note the impressions and visions^ 
which impinge upon the mind as you touch or enter into com- 
mimication with the person or thing. 



FORMULA. 

1. Describe the person or thing; the person as to character, 
temperament and personality; the thing as to size, nature, 
material. 

2. Describe the past, present and future. 

3. As to person: Adaptation in life, mental and business^ 
endowments. As to thing : Location, migrations, uses. 

4. As to person: Travel, sickness, changes, accidents, 
deaths. As to thing: History. 

5. As to person : Who are friends or enemies and who are 
apt to be friends or enemies? As to thing : Its effect on life. 

6. Describe the spirits that you see in and out of the body 
as to appearance. State names, ages, conditions. What 
message is given? As to thing: What scenes and visions^ 
are evoked? 

7. General remarks. 



LESSON XIII. 
The Higher Aspects of Clairvoyance. 

All functions and powers of the spirit may be abused, that 
is, not used as the unchanging law designed. They may be 
subsidized for purposes which are temporal and not employed 
for ends which are divine. We here speak of the psychic 
powers and of adeptship in contradistinction to talents or 
genius. Therefore the sensitive should remember that what- 
ever may be his phases of adeptship, he will be held account- 
able for and the good that he attains will be determined by the 
consecration of these powers to their divine end. The honest 
fortime-teUer, palmist, card reader, clairvoyant, are doing 
a work in a sense helpful to humanity, but, ignorant of the 
import of the science to which they owe their hveUhood, they 
pervert, either unknowingly or knowingly its sacred aims, and 
while vitiating pubhc opinion, at the same time imdermine 
ihe foundation of faith in the genuine manifestations and in- 
spirations of the spirit. Much more should be said upon this 
all important feature of the subject than would at first seem 
feasible, and yet the cause of truth will defend itself by its 
own work against the enemies outside of or within its own 
household. 

The sensitive seeking clairvoyant development is too apt 
to be affected by the material uses to which clairvoyance can 
be put, and the practical ends to be attained thereby, than 
by the interior and spiritual blessings which follow a perfect 
consecration of one's powers to divine ends. Each one seems 



CLAIRVOYANCE. 121 

to be seeking for manifestations, to see something or some- 
what, rather than to perceive the subjective or causal sphere 
of the operations of the spirit and the extended range of forces 
and principles which make up the sphere of the souFs life and 
Divinity. It is not to be deplored that this is so, nor is such 
seeking to be depreciated, but it is strange that all should not 
unfold a clairvoyance in the sphere of which the light and law 
of the spirit could be perceived and realized. The spirit mani- 
festations on the objective planes and the spiritual manifes- 
tations in the subjective spheres have a purpose, and that 
purpose is in the formal way to reveal the expression and con- 
sciousness of the soul ; not to hold one to a fixed kaleidoscope 
of phenomena and noumena, simply as an object of curiosity 
or pleasure, but to impress upon each one through them the 
sense of duty. Hence there is a line of demarcation to be drawn 
between a medium who literaHzes or materializes spiritual 
things, and cares naught for or refuses to be led into the 
higher Teachings of the spirit, and one who, while recognizing 
the sphere of mediumship, yet consecrates all mediumship 
to Divinity; shows by teaching, behavior, works and reali- 
zation that matter is the vessel into which the spirit pours its 
oil, by the light of which mankind may open up the interior 
psychic realms, place the mind upon heavenly things and 
ensphere Divinity. 

To be able to see clairvoyantly and give trance or inde- 
p^adent tests of spirit presences is well in its place but such 
work is altogether auxiliary to the work and office of the spirit. 

Clairvoyance in its higher aspect is divination through 
a consciousness illumined and unfolded by spirituality. 



122 CLAIRVOYANCE. 

Spirituality without or with adeptship is the key to psychic 
reahzation. 

Adeptship by a mastery of the mental and physical powers^ 
of the soul proves objectively one's Divinity; spirituality 
makes this an experience and a realization. 

There are sensitives who are both unregenerate and material; 
that is, they have not yet been ^'born of the spirit/' baptized 
with its own fire of inspiration. To those who, like Nicode- 
mus, seek to understand the esoteric significance of the exo- 
teric fact of birth, Jesus points not to the phenomena of 
embodiments through the generative processes of Nature, 
but to the awakening of the spirit as out of a sleep into a con- 
sciousness of the spiritual life and being. And this awakening 
is attained through spirituality and leads to consecration. 

There is no question but that the mission of modern Spiritu- 
alism is to place both spirit and mediumship where their use 
and purpose will be perceived, and where mediums as well as 
their disciples will have no other propaganda than the inspi- 
rations of truth. When this shall have been attained, jeal- 
ousy, envy, spite, selfishness among the media and workers 
will have ceased, and the world will reap the peaceful benefits 
of a spotless and consecrated representation of the forces of 
heaven. This is the higher aspect of clairvoyance and the 
uses to which spiritual power should be put. 

There is, however, an aspect to clairvoyance as a factor 
of consciousness which must now be mentioned, and which^ 
if fully understood, will lead to benefits to sensitives and all 
who are interested in psychic development. If clairvoy- 
ance has material advantages, surely there are spiritual which 



CLAIRVOYANCE. 123 

have not yet been realized. If clairvoyance enables one to 
:see spirits in and out of the body, time and space being no 
barriers, surely it also enables one to perceive the height, 
depth and breadth of the sphere of the spirit. And this is 
the important aspect to which we wish to call attention, for 
two reasons : First, that one may be divinely human in the 
uses to which he puts conscience, will, faculties, functions and 
prerogatives; secondly, that he may know his sphere and 
mission in the world. That clairvoyance can procure one 
these benefits is e^ddenced by the facts which it affords of 
divination. The consciousness, symbol of the All Seeing Eye, 
is free to perceive the wisdom of God. In it God is revealed, 
but the revelation depends altogether upon the grade of one's 
spirituality. As spirituality deepens, the soul unfolds and 
the sphere of spiritual light expands, and in due time the 
spirit realizes God. To understand the object of life is not 
to remove from one planet to another, nor to force the apo- 
theosis by magic, if that could be done, but it is to know one's 
self. And who knows himself best but the person who un- 
swervingly and tenaciously banks on God, and despite the 
evil and ignorance of infidel and atheist, enters the silence 
where God is, becomes pure in heart and mind and does his 
work, because conscious that his best effort is proof of his 
worthiness to realize God. The mission of spirit through 
mediumship and adeptship is to prove that man is as near to 
God on this planet, as near to the centre of being, as near to 
truth, as he ever can be, and that since he can commune with 
spirits, so he can commmie with God and vice versa. Forms 
but veil the spirit ; they do not set it at naught; they but mani- 



124 CLAIRVOYANCE. 

fest it; they do not make communion impossible. The spirit 
when penetrated reveals the mystery of its embodiments and 
expressions, and this clairvoyance proves. 

It is man's privilege to penetrate the arcana of the mii- 
verse and grow potent and divine through spirituality. 
This is the key to the realms on high, the happy gateway ta 
the sky. This is the light of consciousness that men have 
said never was on sea or land, but is perceived within the 
curtain of the senses. This is the realm where as from a 
universal, unchanging and eternal centre souls swarm to 
catch the breath of the Light of the World. This is the heart 
of the White Rose, that fashions each petal white, that the 
eye may see the Divinity of the spirit and know that spiritual 
unfoldment and realization lead to freedom, love and peace. 



THIRTEENTH EXPERIMENT. 

Withhold nothing, but perceive how clairvoyance opens, 
the sphere of life eternal in all worlds. Apply the rationale 
of clairvoyance to the vision and perception and enter the 
temple of the outermost and innermost Reality. 



LESSON XIV. 
Crystal Reading. 

Crystals and glass balls* are media of concentration. As 
such they reflect the objective or subjective contents of the 
mind of the reader, very much as the X-ray affords a photo- 
graph of the interior functions of the human organism. 

Every form of life in seeking polarity describes two triangles 
which intersect each other at a common centre like a letter X. 
This geometrical figure explains the light of the spirit in 
relation to the light of the sun, but the exact correspondence 
between the spirit and matter is embodied in the trine of the 
pjnramid which is one-half the figure or the double, interlacing 
six pointed star which is the whole figure, mystically and 
occultly arranged. 

In concentrating upon the crystal, the mind through the 
eyes makes a triangle, the center of which is in the mind 
or rather the ego, the point of which lies within the crystal, 
the whole figure embracing the outer (objective) and the inner 
(subjective) triangle. The mind becomes the centre or the 
conjunction of these two triangles of vision. 

That the co-ordination of the two triangles as is illustrated 
by the letter X should be perfect, so that from the inner centre 
to the outer centre of vision, from the sphere comprehended 

^Crystals are the best vehicles for clairvoyance because natural. 
Crystals are the creations of nature, glass balls are the products of art. 
The purest and most perfect crystals are worth from $25.00 to $1,500, 
glass balls which are inexpensive are equally serviceable although 
differing in their essential construction. 



CLAIRVOYANCE. 127 

by the triangle of clairvoyance to the sphere comprehended by 
the triangle of physical seeing, the translation of the idea of 
the subject to the form of the object should be free and in- 
stant, the crystal reader should hold the mind in unwavering 
poise and concentration. This is the all important condition. 

The crystal should be placed on a pedestal and on the level 
with the eyes, not far removed from the reader or one who 
expects a reading. When not in use it should be kept in a 
dark cloth to prevent the obtrusion of foreign auras and 
objects and promiscuous magnetisms. 

The secret of successful crystal reading is first, in clair- 
voyant quahfication and second, in observing the simple 
conditions here set forth. 



DIVINATION. 

A Series of Eseteric Teachings on How to Divine 
Material and Spiritual Things. 






LESSON 1. 
Conditions. 
'* As it is above so it is below; as it is within so it is without/' 

Negativity. 

Avoid negativity. It is the form of nothing and chaos and 
invites obsessions. Evil exists in negativity and is another 
name for it. Evil has no existence in reality or spirit. It is 
the substance of nonentity and is the opposite of entity as 
love is the essence of entity and is the opposite of nonenity. 
Negativeness is unconsciousness and leads to trances and ob- 
sessions. It absolves the ego from consciousness to become 
the subject or object of an external form or personality^ 
equal to or greater than its own. Neither wisdom nor re- 
alization is attained by negativity. 

To hold the ego in and to consciousness where it is self-con- 
scious or realized, in short where it realizes its Divinity 
whether in thought, feeling, or act, and not where it is lost 
to consciousness and absorbed in thought-forms or absent 
mindedness, is to overcome negativity. The Spirit cannot 
reach the Soul in negativity as it is taught by Paul; (Corin. 1, 
14, 21) '• in the law it is written, with men of other tongues 
and other lips will I speak to this people ;; and yet for all thsi% 
will they not hear me, saith the Lord/^ 



130 CLAIRVOYANCE, 

\ Passivity. 

The state of mental poise and self-reflection in which the 
ego is aware of itself in mind, rather than aware of thought, 
feeling, or action, which play subjectively and objectively 
through mind. To be passive the ego must be aware only of 
itself as a complete and perfect whole and must so exalt the 
self as to detach it for the time from the world of objectivity 
or subjectivity which enthralls it. To do this the five windows 
of the soul (the senses) must be closed, so that neither sen- 
sations nor perceptions can abstract or engage the ego. The 
ego can realize itself as prepared for whatever is to occupy or 
impress it. If this does not obtain then personal, extraneous 
or foreign impressions will preoccupy the mind and tincture 
and effect both its passivity and whatever enters into it. The 
passive mind is quite virgin of all conception or inception of 
thought and feeling, emptied as it were, of that which is no 
part of its original nature or element. As quiet, clear water 
(water is a symbol of the mind) reflects whatever is above, 
beneath and within it, so the mind in passivity is ready to 
reveal whatever is reflected in it. 

Receptivity. 

Receptivity is the condition of the ego or soul for conscious- 
ness. The Soul is aware of itself only through and in receptiv- 
ity. It is the condition which affords the definition and 
interpretation of what the ego by nature is in the divine world 
or in Divinity. And it is the key which unlocks the occult 
and mystic sphere of the soul. To be receptive is to let the 
soul touch the soul consciously, so that from a common but 



I 



CLAIRVOYANCE. 331 

a divine centre, the souFs expressions and manifestations can 
be traced and penetrated. 

To attain receptivity, one must polarize the soul through 
passivity upon consciousness until the sense world or the 
world in which the ego expresses and manifests its desires, is 
submerged, or overshadowed by the sphere in which the ego is 
free to know and understand as God knows and understands. 
This further implies and means that in the sphere where the 
ego is self-realized, it can behold the actual as in a dream and 
grade the space and time sphere or plane of the soul, so as to 
enter it and discover by the law of correspondence, any doer 
in his sphere of the doing and the thing that is done — in short, 
receive as the word receptivity signifies, the soul actually or 
ideally. The word receptive implies the reverse of action 
which impels the ego or soul from the centre. Receptivity 
takes the soul back to the centre by withdrawing it from a 
false or hypothetical centre, as when the ego seeks reality 
and realization in manifestations. 

To pass from thought and feeling to the one that thinks and 
feels, is the conscious process through which the ego passes 
to realization. And the condition which obtained after the 
pendulum of the soul swings forward (in action or manifest- 
tion), and backward (in reaction or expression), is what is 
here meant by receptivity; in short, when the pendulum is at 
rest. 

Concentration. 

The theme of concentration is centralization. The one 
subserves the other. In concentration the ego is directed upon 
the centre and is reversing the order of thought, feeling, and 



132 CLAIRVOYANCE. 

action set up by desire. As the ego is involved in desire, it 
detaches itself from the centre and becomes absorbed in 
centres which are set up in the mind. These centres are 
actual but illusive, and veil the ego to reahty, that is, they ob- 
sess the ego, the ego does not obsess them. In Divine Science 
concentration has everything to do with the centre, for 
this is not only the literal but the occult meaning of the 
word — (from con and centre) with the centre. In concen- 
tration the ego realizes itself in all that it feels, thinks, and 
does, rather than in perceiving the feehng, the thought or 
action as somewhat in themselves. In concentration the nor- 
mal realization of the Spirit is maintained, first as to time, 
for the Spirit is conscious of eternity because it is eternal; 
second, as to space, for the Spirit is conscious of infinity, be- 
cause it is infinite. As realization is centralization, concentra- 
tion affords the ego perfect self-realization. In the effort to 
concentrate, attention must be directed from the object and 
subject to the ego which is neither objective nor subjective 
per se. For the ego to bury or lose itself in either objectivity 
or subjectivity is to decentralize itself and make matter rather 
than spirit the centre. Mark! matter is the plane of number 
and differentiation, where time and space abound. Spirit 
is the sphere of the one, the Absolute. *How is normal con- 
centration possible on a plane where many centres are set up 
for the one? Much is impUed in the point of view but most 
in the centre of vision. Points of view are ever changing and 
dissipating to reveal the centre of vision, which centre is God. 
Conception or perception or any form or process of ideation 
will not avail because they have to do with the mind in which 



CLAIRVOYANCE, 133 

the centre appears reflected and refracted in many and multi- 
form centres. 

Neither concentration nor centralization have any other 
end than Divinity or God. Perception, Conception, and 
Ideation have to do with the form of God and God is formless. 
When the ego is conscious of itself, not of its parts or forms 
it is centralized. 

No external nor internal key can be given that will open 
the mystic door of the temple of the Spirit. All yoga prac- 
tices are futile, if the centre is not realized. I will is masterful 
but I am is Divine. To be is the end of all yoga practices, 
and so concentration resolves itself into the I AM or BEING. 
Absence of will, thought, feeling, action and presence of 
Divinity is the method from the many to the one, from the 
differentiating to the Eternal, from existence to Being. The 
attainment of such concentration as is here indicated is 
through aspiration. 

Desire is personal and for existence, aspiration is universal 
and for Being. 

To aspire is to concentrate, because it is the mystic process 
by which Spirit realizes Spirit. Aspiration is inspired by the 
consciousness of the indwelling one. And to aspire is to sub- 
limate or purify the soul imtil it is illuminated. 

Meditation is a form of aspiration and by it the wheat of 
truth is sifted from the chaff of error. By it the human image 
is translated, transfigured, and glorified into the divine idea, 
and by it the soul is absolved from matter and the senses and 
absorbed by Spirit. 

One theme obtains in meditation as in aspiration and it is 



134 CLAIRVOYANCE. 

God. And so aspiration and meditation are as they ever 
were exalted by religion as the sacred, mystic processes of 
Divine understanding and realization. 

The Silence. 

Receptivity and aspiration have especially to do with the 
silence. The one is the door from without, the other the door 
from within the temple of the Spirit. There is nothing doing 
in the silence. Thoughts, feelings, actions, desire itself, are 
at an end. Within it, when one realizes it, life is exchanged 
for death, light for darkness, love for experience and reaUza- 
tion for action. 

It is the sphere of consciousness where one reaUzes all things 
that were, are, and ever will be in the moment of eternity. It 
is the hidden centre, because it is luminous not at, to and from 
the circumference but where God is, the centre which is every- 
where, because Reality is Omnipresent, yet whose circum- 
ference is nowhere, because Omnipresence is without bound 
or limit. 

Aspiration is God 's appeal to God, from the depths to the 
heights, the mystic password between the inner and outer 
court of Deity. Few know how to pray or aspire so as to 
unfold the soul. To let the soul rise or exalt itself by ecstatic 
love and adoration of God is the end of Raga Yoga Teaching. 
Union with the Divine can be had in no other way, for as the 
soul aspires to Diety, life thrills with Spirit and the life is then 
alchemized into its one element, as when old age quaffs the 
magical elixir and feels the blood change into a mystic sub- 



CLAIRVOYANCE. 13^ 

stance that entrances the mind, and awakens eternal youth 
again; or as when the sun distils the potion for the earth to 
drink and which when taken into the system, resurrects nature 
from her deathlike trance into a garden of paradise. All this 
is Rosicrucian to the one who imderstands. 

The spiritual life is not a life, ever exhausting itself in mani- 
festation or expression, but it is the hfe which is realizing its 
being. So, aspiration becomes the mystic path which one 
finds and many lose and which is pervaded with the magnetic 
light, in which a sea of diamonds seems to sparkle as the soul 
draws nearer and closer to the Silence. 

The mystic process of entering the silence may be thus 
explained. 

Loosen the personaHty from attachment to the sense world 
by concentrating the self or that realization of the self, which 
is termed the "I AM,^' upon the Ideal. Thought, feeling, 
action as polarized through the mind upon phenomena will 
dwindle away and cease to attract the ego. The ego, thus 
liberated, will centralize, which is its normal nature. When 
this obtains, and the ego realizes centralization by the very 
absence of thought, feeling and action, consciousness, not as 
in its expressions as when the ego is aware of itseK by or in 
thought, feeling and action, but as it is after the mind has 
subsided, will reveal to the ego the luminous sphere of the 
silence. 

If the soul can realize what it is, or its owti nature by this 
mystic process, it can then understand what the mind and 
its action signify in this inner and outer world. As conscious- 
ness is .self polarization or the realization of Divinity and 



136 CLAIRVOYANCE. 

obtains only when the Self and not its forms are reaUzed, 
prayer or aspiration is the process which declares its freedom 
and sublimates or spiritualizes it. Thus the soul enters the 
silence. 



LESSON II. 
Vibration and Polarization. 

Vibration is the action set up by the ego as it polarizes in 
its sphere and plane of expression and manifestation. 

The degree of vibration is determined by the law of mathe- 
matics. 

Vibration is even or uneven, whatever the degree may be 
and that quality of vibration is determined and fixed by the 
ability of the ego to hold itself to whatever polarity it estab- 
lishes. Any polarity depends upon the materiality or spiritu- 
aHty of the nature of the ego, and vibration follows and obeys 
the impulses of the ego. Desire is the impulse which influ- 
ences the ego to polarize and such is the mysterious, subtle 
and impeUing power of desire, that feeling becomes the subject 
•of its object which is thought and action is it§ result. 

"The thing ^' which is Divinity, has within itself the poten- 
tial capacity for the differentiation of "the thing'' into things, 
of radiating from one which is Being (on the Greek for being), 
to many which is existence. Desire is that which makes the 
imcreate become the create, being become existence, spirit 
become matter, consciousness become mind, reality become 
appearance, the ideal or idea become the actual real and the 
form. 

The law of mathematics reveals in numbers the exact degree 
•of the sphere and plane of the expression and manifestation 
of the ego, and this relation or ordination is discovered and 
revealed, not by any exoteric system of numbers but by 



138 CLAIRVOYANCE. 

Divinity. Thus when any number is proposed or suggested 
as indicating the degree of the souFs action, intuition, which 
is the oracle of divine inspiration, which interprets, defines 
and declares only the one, teaches or informs the ego exactly 
where and what the ego is expressing and manifesting, and 
intuition is unfailing. By no mental process can one plus one 
be three — it is two ! This intuition declares, and this is what 
is implied in and taught by the law of mathematics. 

Spirit or Divinity, Consciousness and all that is of Spirit 
or Consciousness, is free of vibration or action, and that is why 
Nirvana, which means freedom, or bliss is associated with 
Divinity. The ego though potentially but not actually dual^ 
moves in the generic sphere of vibration, and as Divinity is 
infinite, so the ego in action must pass through the infinite 
series of expressions and manifestations of itself. 

All this is declared by mathematics. This is the meaning 
of experience or differentiation in mind, although its theme 
is realization through consciousness or the one spirit. 

To polarize on any sphere or plane depends upon the freedom 
of the ego from any self-limitation to or self -attraction for that 
sphere or plane. Then, all other things being equal, the ego 
at will keys its vibrations to the degree of the expression and 
manifestation of the soul and enters the sphere or plane of that 
particular soul. This is precisely what is done when any 
knowledge is obtained, because it is the normal order of the 
ego's existence and the law is one and the same for it or for any 
who may desire to be with it. The soul knows the soul 
objectively only as it knows itself or it subjectively, as the 
correspondence is mathematically uniform between spheres of 
expression and planes of manifestation. 



CLAIRVOYANCE. 139 

The color scheme of hght as reflected in the spectrum will 
prove suggestive. The ego is free to enter negativity or dark- 
ness, positivity or light, and realize chaos and cosmos, from 
centre to circumference. 

Black is the even number one and stands for matter or nega- 
tivity, the nothing from which the one or thing is generated 
or manifested. Light is the odd number one and stands for 
spirit or positivity, the nothing from which things are reborn 
into the one. As the ego is polarized, the two aspects of the 
one stand inter-related from sphere to plane, from centre to 
circumference, and infinite expression and manifestation 
begin and end in that which is not one, or nothing which mysti- 
cally speaking is God. 

Blue and red stand for thought and feeling, the objective 
and subjective polarity of the ego; and wherever and when- 
ever these colors are present, certain states and planes of the 
soul are expressed and manifested. The thought and feeling 
sphere and plane of the soul are thus revealed by vibration. 

Science has approximately determined in number the 
vibration frequency of color waves and as it is true that the 
color scheme or solar spectrum corresponds with the mind 
spectrum as expressed in willing, feeling, and thinking (the 
will reveals the yellow, because it is through the will that the 
life is creative — that is, it is reproducing in form what the 
ego feels and thinks), then wherever and whenever these 
colors prevail or predominate, either in their primary or com- 
plementary form, as red, yellow and blue, or green, orange, 
violet, indigo, like vibrations and quahties are indicated. To 
key the mind to the vibration frequency of the blue, yellow 



140 CLAIRVOYANCE. 

or red, green, orange, violet and indigo, or in their compara- 
tive or superlative forms, as coars or fine, dense or rare, murky 
or clear, is a simple matter — a problem only of concentration 
or polarization. 

As all states and planes of the soul are involved in the color 
scheme (read " Au;:as and Colors ^' by the author), the question 
of where the soul is manifesting and what the soul is express- 
ing is a science that has to do with an understanding of color 
meanings. (Refer to Dictionary of Color Meanings in ^' Auras- 
and Colors '' by the author) . 

In order to derive the correct astral number or psychic 
quality of any color, attention must be given and understand- 
ing had of the color proportions. Thus if the predominant 
color is red or blue and that red is fine while the blue 
is normal — that is, neither coarse nor fine, while the red and 
the blue are touched or veiled by the other colors, the division 
of the numerical values of the color picture, divided by the 
sum of the numbers for which each color stands in the color 
spectrum, would be the astral number; and the psychic 
quality would be discovered by the composite result of the 
blending of these relative colors. Experience in color per- 
ception will prove the science which is here declared. 

The more rarified and luminous the color, that is, the less 
of color the soul manifests, the more spiritual is the Ufe. 
Light is the life of the spirit and that light is ever sublim- 
ating and spiritualizing the sphere in which the ego exists. 
This is the key which will unlock the mystery of soul differ- 
entiation, psychic attractions, the spheres and planes of the 
ego when vibrating color waves. 



141 CLAIRVOYANCE. 

The colors are veils which the soul mystically weaves and 
uses for sight seeing. He who understands this is seldom mis- 
taken in his psychic dehneations. To lift the veil is done by 
the adept who understands how to reahze all things without 
himself becoming the thing he perceives, nor the observed 
of all observers. He sees without being seen as the clair- 
voyante or seer sees what to others is beyond or within the 
sphere of their sight or seeing. To such as realize polarity 
the path of the soul is as open as the day. 



LESSON III. 
The Rationale of Divination. 

He who understands and can apply the Law of Vibration, 
can key the ego to that degree of action, by and in which 
the psychic seeing or vision becomes operative. For clair- 
voyance (clear seeing) is both organic or functional and 
spiritual — that is, it has to do with objectivity and subjec- 
tivity, as well as with ideaUty and Divinity. The organic or 
functional clairvoyance is always psychical, although the 
normal seeing is usually associated with the sense of sight and 
the organ of seeing which is the eye. 

Psychic seeing is both objective or physical, and subjective 
or methapysical. It is with the latter kind of seeing that this 
Rationale is concerned. 

FamiHarity with subjective seeing and sights is the result 
of practice or the use one makes of that psychic capacity, 
dormant or potential in such person. 

First, let it be remembered that correspondence obtains 
between the visible and invisible world, between forms and 
ideals, between manifestation in matter and expressions in 
mind, and that the former depends upon the latter and not 
the latter on the former. To reahze this is to understand 
the modus operandi of correspondence between spirit and the 
expressions and manifestations of spirits. 

Second, let it be remembered that the ego through imagi- 
nation which is the seat or function of the image, by which 
the image is given form; and through ideality, which is the 



CLAIRVOYANCE. 143 

seat or function of the idea, by which the idea is given an 
image, can by correspondence objectify as well as subjectify 
the vision of idea. Thus, ideality exalts the form into the 
sphere of the idea, as imagination exalts the form into the 
sphere of the image. The process from ideahty to form, from 
subjectivity to objectivity, is the method of reducing clair- 
voyance to organic or functional seeing; and the reverse is 
true — that is, exalting the form, by the mystic translation 
of the image, photographed or objectified in the form, to 
the idea. 

To key the ego to such vibration as will afford psychic 
vision, is to concentrate upon the sphere where such vision 
obtains — one must first realize the subjectivity of the \'iaion. 
To do this the seeing and the vision must become imaginative 
and ideal. Imagination and ideality are not fictitious, even 
though they are not in the category of actual and sensuous 
things. They are, however, as necessary to the psychic seeing 
as the sense of sight and the organ of seeing are necessary to 
the perception and reception of Hght and any object dis- 
covered by the light. Hence, to understand the law, nature 
and noumena or operations of both ideality and imagination , 
it is all important. 

The clairvoyant vision is realized through and by the nor- 
mal order of se eing, because the normal order includes both 
objective and subjective seeing and perceiving. The range 
ofvibrations included in or embraced by clairvoyance is larger 
and finer, not smaller and coarser than the physical; and hence 
more rapid. And therefore, while the normal, objective or 
organic seeing does not and cannot touch this range of vibra- 
tion, the normal, subjective seeing can apprehend them. 



144 CLAIRVOYANCE. 

In order to make clairvoyance operative, the mind must 
be brought into a state of repose, if not passivity. All egress 
to the world without must be closed, and the ego, self -poised, 
must concentrate upon the subjective sphere, in which clair- 
voyant seeing and the range of clairvoyant vibrations become 
operative. The imagination here presents a revelation to 
the ego as to the involved mode of all seeing. For seeing is 
shown to be ideal and no one truly sees who has not always 
before him the ideal of something objective or subjective. So 
that when the mind relaxes from the strenuousness of objec- 
tive seeing and becomes passive to subjective correspondences, 
the ego realizes the image and the ideal as the essence and 
substance of whatever is objective or subjective to them. 
Because the ideal is the essence of the image, as the image is 
the substance of the form. The transition from one to the 
other is wholly a process of ideation. The mystery of clair- 
voyance is removed by the realization of the method of proce- 
dure by which the law of correspondence works its semblance 
and resemblances outwardly, that is, objectively, and inwardly 
that is, subjectively. 

Thus to pass from the natural or physical world to the 
spiritual world the point of view is changed. The ego releases 
itself from polarity on the one world and fixes it upon the 
other, and whether the polarity be on the object first or subject 
afterwards, the polarity, generically or specifically draws to 
the ego its objective or subjective kaleidoscope. All other 
things being equal, the ego is not denied all that obtains in 
the universe in which it lives. 



LESSON IV. 

• Methods of Procedure. 

Sensitiveness permeates the soul and the system of func- 
tional correspondences, through which the soul operates. 
The susceptibility or impressibility of the soul to whatever 
is of or not of itself is infinite. Whether that which touches 
or impresses the soul is interpreted as sensation through the 
mind, clairsentience through the psychical nature, feeling 
through the intuition, the message is one and the same, for 
the unchanging law holds the soul to each expression, and ex- 
pression has to do with whatever the soul is. 

If the soul is most sensitive to whatever arises within or 
appeals to the intuition, it can, by virtue of it, key the psy- 
chical or sense nature to such expression as it may wish to 
penetrate. .4Jthough intuition divines unaided the quality 
of all expressions, still the ego can employ whatever system 
of correspondences the soul has provided for that purpose. 
This system exists in the nature and constitution of the souFs 
life. 

Exaltation or fineness of sensitiveness frees the soul and 
is the passport or key to the reception and interpretation of 
correct and particular impressions. Degradation or coarse- 
ness of sensitiveness clouds the soul, limits it and makes 
impressions from within and without incoherent, chaotic and 
unreliable. This is the reason why the neophyte or student 
of occultism, who is aspiring for wisdom or spiritual under- 
standing, needs to cultivate fineness of perception, imagi- 
nation, ideality and spirituality of life. 



146 CLAIRVOYANCE. 

Sensitiveness is chiefly if not wholly emotional (never 
intellectual) in its nature, and hence moves out from and is 
•ensphered within the sympathies or the love life. Intellectual 
natures are not as intuitive as emotional natures, yet intellec- 
tual natures are never so easily moved upon or influenced as 
emotional natures. If, therefore, a person is more intellectual 
than emotional he cannot succeed in touching the world soul 
until he enlarges the sphere of his sympathies. 

Sympathetic natures are constitutionally and naturally 
spiritual, but if the sympathy is not balanced by the intellect, 
these natures become eccentric, erratic and impulsive. The 
insane are recruited from this class, the criminals from the 
intellectual class. 

To be sympathetic is one object of centralization. By 
concentration to realize the expressions of the soul is the im- 
portant use and end of the apparatus of functional corres- 
pondences, but to let impressions and influences gnaw away 
at and render it useless or inoperative is the result of hysteria 
and insanity. 

Now, in order to obtain the results which sensitiveness 
affords, it is only necessary to rationally direct the ego and 
not suffer it to be diffusive, impulsive, erratic, eccentric ; in 
short influenced or obsessed by anything or anyone that does 
not belong to the ideal life of the soul ; for to the degree that 
the ego is negative to outside influences will it lose for the 
time the freedom and ability to enter into and survey the 
sphere or plane of the object or person under consideration. 



CLAIRVOYANCE. 147 

Four rules of action are here given. 

1. Be sympathetic without being negative. 

2. Be impressional and receptive but avoid attachments. 

3. Permeate everything without disturbing the normal 
order of anything. 

4. Enter the silence and reveal what is there divined 
or received. 

Methods of Procedure. ^ 

1. Occupy the silence room alone. ' 

2. Aspire or pray for illumination. 

3. Concentrate on the matter at hand. 

4. If in writing, hold the writing in the palm of the left 
hand or let it lay open before you on the table. The latter 
applies to any object. 

5. During the concentration let the object fade from you. 

6. Note the order of visions or impressions logically, and 
so state or write them. 

7. Observe the colors and color scheme and interpret them, 
by the Dictionary of colors contained in ^^ Auras and Colors.^' 

8. In noting impressions understand that any impression^ 
becomes as a trail which leads to deeper and more significant 
discoveries and revealments. 

9. Impressions vary in intensity according to habits 
through and by which they radiate. Psychical and spiritual 
natures radiate the most intense impressions. 

10. Intense impressions may be course or fine, or neutral. 
This quality is indicated by the influence they express and 
the color they manifest. 



148 CLAIRVOYANCE, 

11. Note that as a rule coarse (not imperfect) penmanship 
imphes a magnetic nature, and fine (not perfect) penmanship 
imphes an electrical nature. Neither course nor fine suggests 
a nature well balanced, that is, equally electrical and magnetic 
Study well this phase of the subject before entering upon the 
work of delineation. 

12. A specific program of procedure is here subjoined. 

Program of Procedure. 

1. Describe the person mentally, socially, spiritually; 
generally as to character, temperment, personality. 

2. Describe the past, present and future. 

3. Adaptation in life, mental and business endowments 
and qualifications. 

4. Travel, sickness, changes, accidents, deaths. 

5. Who are friends or enemies, or what sort of a person is 
apt to be friend or foe. 

6. Spirits in and out of the body. Appearance, name, 
age conditions, messages. 

7. General remarks. 



BENEDICTION. 

With this spirit of research you have naught to fear. The 
temple of wisdom and of the spirit is yours to possess and 
enjoy. In its pure, white hght that burns at its altar there 
is no shadow or changing. Its inspiration is perfect, its power 
all embracing, its love surpassingly sweet. Within the clois- 
ter or cabinet of its walls angels meet with one accord and 
spirit; overarching it is unbounded love. Love is its oracle 
and her law is perfect. Thus make the anabasis of the soul, 
from the depth to the height, out or the sense realm into the 
spirit of all things, that the spirit may have no evil between 
it and God, but that Divinity and Humanity may be one in 
Harmony, Light, Consciousness and Peace. Go forth, and 
as the children of the earth, bear your lilies to the upper Hght 
aiid the fragrance of spirituality will reward you for your toil. 
We shall breathe upon you the melodies of love until all things 
shall be fulfilled. Trust us! 

The Order of the White Rose. 



AURAS AND COLORS. 



An Esoteric Dictionary of Color Meanings. 



By J. C. r. GRUMBINE. 



This book on ^^ Auras and Colors^' contains the following 
series of teachings: Lesson I — Auras, their Origin, Nature and 
Manifestation. Lesson II — The Mystery and Mysticism of 
Color. Lesson III. — The Psychology of Auric and Color 
Formations and Affinities. Lesson IV — The Finer Forces 
and How Perceived. Lesson V — The Spirit's Spectrum; how 
Auras are Manifested, Tinctured and Spritualized. Lesson 
VI — Color Alchemization. Lesson VII — A Concise Esoteric 
Dictionary of Color Meaning. Lesson VIII — How to see and 
Feel the Aura. Lesson IX — The Photosphere and Atmo- 
sphere of Spirit. Lesson X — The Aureole or Nimbus of the 
Saints and Angels; a study of Spiritual Intercession and 
Introduction. Lesson XI — The Septonate and Illumination. 
Lesson XII — Light, Consciousness, Divinity. 

Price, 50c. 

Easy Lessons in Psychometry, Clairvoyance 
and Inspiration. 



By J. C. r. GRUMBINE. 



A helpful,|luminous and concisely written book for busy 
people interested in the realization of the Divine. 

Price, 50c. 

Address, J. C. F. Grumbine, B.B P.O., Boston, Mass. 



The System of Philosophy Concerning Divinity. 

The Series — Mail Course — Sixty Lessons. 

First.— RUDIMENTAL PSYCHOLOGY and PHILOSO- 
PHY. Preparatory course. Eight lessons. 

Second.— THE DIVINITY OF SENSITIVENESS. Twelve 
lessons. Ten special test experiments. 

Third.— THE DIVINITY OF CLAIRVOYANCE or 
PERCEPTION. Twelve lessons. Ten experiments. 

Fourth.— THE DIVINITY OF INSPIRATION. Twelve 
lessons. Ten experiments. 

Fifth.— THE DIVINITY OF HEALING. Ten lessons. 
Ten experiments. 

Sixth.— THE DIVINITY OF ILLUMINATION. Ten 

lessons. 

N.B. — The student who passes final examination success- 
fully is given a diploma. He also can become a member of 
The Order of The White Rose. 

Realization is in the regular order of the Teachings and 
there is and can be no variation from the rule. No separate 
series can be taken. 

Tuition. 

The entire series can now be had for $60.00 payable at once 
or in $5.00, twelve monthly installments. 

The entire series to students abroad is $65.00, or $5.50 
monthly. 

To chapter students the tuition is $40.00, or $5.00 monthly 
until paid. 

A normal course for those who wish to become Teachers 
is obhgatory. The fee is $10.00. 



The System of Philosophy Concerning the 
Divinity of Sensitiveness. 

These Teachings (twelve lessons in the series) concern those 
who wish to acquire sensitiveness of spirit; to read character 
and influences instantly and wtihout contact with visible 
form; to penetrate to the very soul of things and read life as an 
open book; in short, to unfold the intuition or spiritual con- 
sciousness and thus become seers. (Ten experiments in this 
series) . 

The System of Philosophy Concerning the Di- 
vinity of Clairvoyance. 

These Teachings (twelve lessons in the series) are remark- 
able, and have reference to a speciality. All who follow or 
apply the lessons faithfully will be rewarded with clairvoyant 
or spiritual vision. Ten experiments in this series. This 
series is published in book form and is free to the student. 

The System of Philosophy Concerning the Divinity 
of Inspiration. 

These Teachings have to do with one of the highest forms 
of realization known, and is the most radiant and lucid expo- 
sition of the law of consciousness. The series applies to those 
who are seeking for the oracle of the Voice, for the Light of 
the world and the Source of Casuality. Teaches how to 
receive and induce Inspiration. 



The System of Philosophy Concerning the Divinity 
of Healing. 

These Teachings have to do with the science of Beings the 
•source of Life, Health, Harmony and Peace ; teaches the Divine 
science or Spiritual methods of healing; also how to enjoy and 
retain health. It reveals the principles of all metaphysical 
and therapeutic systems. It comprehends the very essence 
of Suggestive Therapeutics, Magnetics, Hypnotism, Color 
and Musical forces. Christian and Mental Science, and is 
absolutely eclectic in its ideal and practice. No system like 
it extant — invaluable to the practitioner and student. 

The System of Philosophy Concerning the Divinity 
of illumination. 

This series is the final one of ''The System of Philosophy 
Concerning Divinity,'' and is in the highest sense the basis 
of Ontology. By the Brahmins it would be designated '' Raja 
Yoga.'' Its object is to enable the potential adept to become 
a yogis or a hierophant. There are ten lessons in this series. 
To master these Teachings is to be worthy of membership to 
The Order of the White Rose. 



For prospectus send stamped addressed envelope to J. C. F. 
Grumbine, B.B. P.O., Boston, Mass. 



CLAIRVOYANCE. 

(THIRD EDITION.) 

By J. C. F. Grumbine. 

Since the publication or Emanuel Swedenborg's books, no greater 
and more valuable work has appeared than the one entitled " Clair- 
voyance," J. C. F. Grumbine. It is a System of inspired teachings 
concerning Divinity, especially Clairvoyance, and how to unfold 
the clairvoyant vision, to pierce the veil of sense, see and converse 
with spirits, enter at will into the spiritual world and become a seer 
and an adept in mystical science. 

Recent Book Notices. 

Mr. Grumbine has clearly and logically presented his subject ia 
a manner at once simple and profound. — " Suggestions." 

"Your work is marvelous, epoch-making." — Lilian Whiting, Bos- 
ton Correspondent to Chicago Inter-Ocean. 

"Admirably unfolds the law and nature of Clairvoyance." — Chi- 
cago Inter-Ocean. 

" A remarkable book. Originality and depth of thought, combined 
with perspicuity, characterize every page. It is evident in every 
sentence that this volume is the offspring of inspiration."^ — Pro- 
gressive Thinker. 

"I consider the book on Clairvoyance a most remarkable and 
practical work on development. It harmonizes well with the Her- 
metic Schools of Philosophy, in which I learned the mysteries of adept- 
ship." — Prof. George W. Walrond. Astrologer. 

" It is the best work on the subject of Clairvoyance thus far, and 
points out an alluring goal of true spiritual development." — Mind, 
New York City. 

"It is a revelation." — Light, London, Eng. 

"There has recently appeared in print an important and most 
instructive volume on ^Clairvoyance \ its Nature and Law of Unf old- 
ment,' from the truly inspired pen of our gifted brother, J. C. F. 
Grumbine, who writes as the exponent of the Spiritual Order of 
THE White Rose. The lessons which constitute the volume are 
of great use and interest to all who desire to familiarize themselves 
both with the clearest scientific view of Clairvoyance yet presented 
to the reading public, and the most efficacious means of developing 
the faculty in themselves by means of a series or simple and very 
practical experiments, which many of Mr. Grumbine 's students 
in various places have found highly beneficial in many ways, besides 
being conducive to attaining the central object for which they are 
designed. 

All sincere students of the psychic realm will do well to read and 
study this excellent volume." — W. J. Colville. The Banner of Light, 
Boston. 

Published in green or blue cloth and sold on order through all book- 
stalls or an authorized representative of the Rosicrucians, the 
Order of the White Rose. Price, $2.00. 

Send P.O. Order payable to J. C. F. Grumbine. 

Ask your city librarian and bookdealer for it. 

Address J. C. F. Grumbine, B.B. P.O., Boston, Mass. 



THE ORDER OF 

THE WHITE ROSE. 

BRANCHES. 

This Order is mystic and Rosicrucian, therefore, it is non-partisan 
and non-sectarian. It has two branches, the Spiritual Order of 
the Red Rose, which is the exoteric branch, and the Spiritual Order 
of the White Rose, which is the esoteric branch, both of which form, 
or rather lead to The Order of the White Rose, which is the 
celestial or main branch of the Order. 

Organization of Chapters of the College of Divine Sciences 
and Realization. 

All who are interested in the cause of universal reUgion and the 
ideal of the Order are cordially invited to support the local chapters by 
becoming members. Chapters or members of chapters can be found 
in nearly every centre of civilization in the Western World, and by 
communicating with the President, membership can be obtained 
where you can succeed the best in your personal efforts and aims. 



The Order of the White Rose. 



FIRST. A spiritual organization to establish Universal Religion 
generically set forth in the Teachings of the Order of the White Rose, 
which form a System of Philosophy concerning Divinity, and, as 
further expressed in the spirit of truth contained in the sacred books 
of all ethnic or racial religions. 

SECOND. To help humanity to realize, express and control its 
innate, divine powers as clairvoyance, clairaudience, clarsentience, 
psychometry, inspiration, intuition, telepathy, prophesy, prevision, 
prescience, healing, suggestion, ideality, will, adeptship, illumination 
so that error, disease and evil may be checked and avoided and a 
divine manhood and womanhood possible. 

THIRD. To unite kindred spirits by bonds of mutual labor and 
ministration, so that communion may be a source of profit, mental 
exaltation and spiritualization, and that the objects and aims of the 
Order may be advanced and consummated. 

FOURTH. To meet in the openness of spiritual understanding 
and fellowship and in the silence assist all who are willing and pre- 
pared to receive the power of the spirit; this labor to be one of loving 
ministration. 



FIFTH. To establish and maintain as a center of propoganda 
and discipleship, "The College of Divine Sciences and Realization,"" 
where students may be taught the path to Nirvana (freedom or bliss) 
by the teachers of the College,and where they can receive such wisdom 
through tuition discipleship and meditation as will qualify them 
for their career. 

SIXTH. To inform the outer through the spirit of the inner 
world by telepathy and correspondence, and thus develop the poten- 
tial diviny latent in all mankind. 

SEVENTH, To organize and foster chapters of the Order where 
the local work can be conducted through study classes and public 
meetings and where central flames of light will be kept burning for 
all who need guidance. 

EIGHTH. To promote the success of all similar and kindred 
organizations by whatever name and in whatever country, realizing 
that whoever is not against us is for us and that all life is one though 
men call it variously. 

NINTH. The Order of the White Rose, the chapters and societies 
eschew politics and members are urgently requested to foster and 
maintain its spirit at all times and in all places. No person's 
religious or political opinions are asked or compromised. 



Membership to O. W. R. at Large. 

1. Any active student of "The College of Divine Sciences and 
Realization," or graduate of the College or member of the Order. 

2. Dues two dollars yearly. 

President. 

J. C. F. Grumbine, 

Endowment Fund. 

The college solicits an endowment fund to be set apart for indigent 
students, whereby they may receive free the Teachings and Publi- 
cations of the Order of the White Rose and the College of Di^^ne 
Sciences and Realization. Mr. Grumbine will act as trustee for said 
fund. 

Publications. 

All publications of the Order of the White Rose are free to its 
members. Members are graduates. 

Sending Moneys for Teachings. 

All moneys should be made payable to J. C. F. Grumbine, B.B. 
P.O., Boston, Mass. 



PSYCHOMETRY. 

By J. C. F. GRUMBINE. 



CONTENTS. 

1. Introduction. 

2. Special Rules and Conditions to be observed. 

3. Mediumship and the Spiritual Gifts. 

4. The Soul, its owti Oracle and Law. 

5. How to see and Perceive with the Interior or Spiritual 
Vision. 

6. Concentration and Centralization. 

7. Sittings. What they Signify. 

8. The Silence. The Voice. Divinity. 

As this is the only practical work of its kind, and the Teacher 
and Author has been requested by his thousands of students 
to prepare a primer or text book for the neophyte, the book 
is destined to satisfy a long felt need. 

^^ We could desire nothing better than that every society 
in England had a copy of this excellent work. The writer 
may produce more books but better, we do not think, can 
possibly be hoped for.^^ — Editor The Torch, England. 

Published in paper and sent postpaid for 50 cents. 

Address, J. C. F. GRUMBINE, 

B, B. P. O.. BOSTON, MASS. 



The Order of The White Rose Publications. 



T 



Easy lessons in Psychometry, Clairoyance and In- 
spiration. J. C. F. Grumbine. (Second Edition.) 
Paper $ .50 

Clairvoyance, a system of Teaching, concerning its 
Law, Nature and Unfoldment. (Third Edition) 
enlarged. By J. C. F. Grumbine. Cloth, price.. 2.00 

Psychometry, how to Realize the Spiritual Percep- 
tion, Intuition, Divinity and Attain Illumination. 
By J. C. F. Grumbine. (Second Edition) paper, 
price 50 

-^^ Auras and Colors: An Esoteric System of Teaching, 
Concerning Halos, Aureolas and the Nimbus. By 
J. C. F. Grumbine. Paper, price 50 

Meditations upon the Ethical and Psychial Relation 
of Spirit to the Human Organism, by Erastus C. 

Gaffield; edited by J. C. F. Grumbine. Cloth, 

beautifully bound and printed .50 

Realization, by Miss Loraine Follett. Paper 50 

How to Remember Past Lives. By J. C. F. Grum- 
bine. Ms. series 1 . 00 

Large Glass Balls or Crystals for Crystal Reading and 

Concentration. Postage, prepaid 2 . 25 

Address, J. C. F.Grumbine, B.B.P.O., Boston, Mass. 



ONE COPY RECBV 

DEC 19 1904 



Deacidified using the Bookkeeper process. 
Neutralizing agent: Magnesium Oxide 
Treatment Date: Nov. 2004 

PreservationTechnologies 

A WORLD LEADER IN PAPER PRESERVATION 
1 1 1 Thomson Park Drive 
Cranberry Township. PA 16066 
(724) 779-21 1 1 



